volume 1 2008 ObscultaContents Editorial Comments 2–4

In the Woods, Genevieve L. Mougey (photo) 3

Easter Morning, Kendall A. Ketterlin (photo) 4

Release from the Slavery of Debt, Laura Kelly Fanucci 5–10

Silhouette Chapel, Kendall A. Ketterlin (photo) 10

Theological Limericks 11

Upon Retirement: Recollections and Reflections, Allan Bouley, OSB 12–14

Sunday Morning, Lauren L. Murphy (photo) 14

Cool Summer Mornings, John Mark Feilmeyer 15

Fish Creek Canyon, Jeremy Schwager (photo) 15

Christians Must Be Engaged in Social Justice Actions, Shawa Gosbert F. 16

Visual Representation of the Liturgical Year, Judy Kniss 17–21

Come, Lord of Glory, Paul Radkowski 22

With Thanks and Praise, Timothy Johnston 23

My Cab Driver in Jordan, Andrew Gaylord 24

Where Two or Three Are Gathered: Clustered Parishes Are Our Future, Kristi Bivens 25–35

Vignettes from the Vineyard, Helen Rolfson, OSF 36–37

The Passion of St. Anthony, Jeremy Schwager 38

National Cathedral, Washington DC, John Mark Feilmeyer (photo) 38

The Synod of Whitby, Nick Ratkay 39–43

List of Contributors 44 Kendall A. Ketterlin, Lauren L. Murphy, Genevieve L. Mougey

Deo Gratias lication for the school, you have trusted us to create People familiar with Benedictines will immedi- a work of integrity. Thank you for the freedom to ately recognize the title of this journal: Obsculta. This realize this dream. word opens the Rule of St. Benedict. The full verse Kathleen A. Cahalan—Your willingness to be translates, “Listen carefully, my [child], to the master’s the faculty adviser for this project is much appreci- instructions, and attend to them with the ear of your ated. You added your voice when we needed it and heart.” This verse is a command to attentiveness and supported us in the decisions we made. activity. Benedict does not ask for a passive listening, Rose Beauclair—You have a vision for this jour- but one that is transformative and life-giving. nal that makes me happy. Your questions and in- At the School of Theology we are engaged sights have been challenging and the journal is the in such listening every day. The work in this jour- better for it. nal is evidence of that. We listen to our classmates, Faculty and Staff of the SOT—Your encour- our friends, our professors, our books. We listen to agement for this project has meant the world to me. Scripture, tradition, and experience. We listen to the Your questions about the progress of the journal let world. And when we listen, we cannot help but be us know that you care about the work that we do. transformed. Students of the SOT—Because of your good My listening, and the listening of many people, work, we don’t have 44 pages of emptiness. Thank led to the creation of this journal. Little did I know, you to all of you who submitted pieces for the jour- as a prospective student speaking with Dean Cahoy, nal. I am continually amazed by the engaging and that the publication we briefly mentioned during our insightful work that you do. This journal exists be- first meeting would become a reality. It has, and that, cause of you. for me, is a dream come true. I would like to take this Finally, Lea Murphy and Julie Surma—My opportunity to offer my gratitude to some people, mother assisted in preparing the photographs for for without them and their attentiveness, this journal publication. Julie patiently answered my questions would not have happened. about the computer program used for the layout of Genevieve—Your constant attention to the mis- the journal. Their expertise is much appreciated. sion of Obsculta served to remind us that this journal As you read through the work in these pages, is more than a good idea; it is a response to a call. may you be inspired, encouraged, and challenged. Kendall—Your practical approach kept me Obsculta. grounded and on task. I appreciate your enthusiasm for this project and the way you just jumped in. Bill Cahoy—Not only did you let us start a pub-

 obsculta Perceptions

Nothing is more practical than finding God, that is, than falling in a reflection of many different people, their dreams love in a quite absolute, final way. What you are in love with, what and ambitions, as well as my own. In pursuing this seizes your imagination will affect everything. It will decide what publication, I was made to realize my own dreams will get you out of bed in the mornings, what you will do with your and the steps needed to make those a reality. evenings, how you spend your weekends, what you read, who you With my involvement in Obsculta, I decided to know, what breaks your heart, and what amazes you with joy and pursue this project with a style typical to Benedictine gratitude. Fall in love, stay in love, and it will decide everything. living. The integrity that is fundamental to the core (Pedro Arrupe, SJ) learning at the SOT•Sem would need to be trans- ferred authentically to this project. Also, there would These are the words from Pedro Arrupe that need to be an audacious spirit that could be felt and brought me to Saint John’s. I spent much time be- recognized when first glimpsing this work. Finally, fore moving here thinking about where my heart was. this would be accomplished through deliberate pur- Was it really in ministry? Discernment to me has suit of the scholarly work that is done in the School taken on a specifically Benedictine heart since I have of Theology. There is one phrase from a famous come to Saint John’s. I recognize that I am mixing poem that I have the opportunity to see every day my Catholic traditions—Jesuit and Benedictine—but that I go to work at the School of Theology offices. I both embody to me the desire to place the language wish to share those words with you. As you read this of God within human grasp. Words are so im- first publication, think of the men and women who portant to me. They have the ability to convey love, have lived deliberately, with integrity, and have had hate, vulnerability, sorrow, and profound joy. There the audacious desire to pursue their heart’s desires; are times in life when they are carelessly thrown recognize that this happens every day in the School around, and other moments when there are not of Theology at Saint John’s University. enough to share. Very few moments in my life can be recalled when I don’t remember the words that I went to the woods because I wished to live deliberately, to were stated that inspired great emotion. I recall how front only the essential facts of life, and see if I could not I told my first lie. (I was two, I did write on the wall, learn what it had to teach, and not, when I came to die, to I did try to blame it on my older sister, and my discover that I had not lived. (Henry David Thoreau) mother was able to snap me like a twig—in a very loving way, of course!) There are many instances in which we use words to inform our practices and ex- periences. We use them so much, and trade them back and forth with such fluidity that we are able to distance ourselves from their very costly nature. As an undergrad English major I was able to ex- plore in great depth my love for the written word. Flannery O’Connor, William Shakespeare, Henry David Thoreau, Jane Austen; all of these and many other literary geniuses formed my understanding of the power of words. I learned that when used in the right order, words are more powerful than any other force humanity can create. When I first heard about the project of begin- ning a School of Theology publication I was excited, intrigued, and perhaps a bit skeptical. Yet I knew I needed to be a part of this endeavor. This project is

In the Woods Genevieve L. Mougey

 obsculta And the Word became Flesh When people first get to know me, it does not cussion on celibacy in the priesthood, reflections on take long to find out that I spend a lot of my time at feminist theology, or a deeply personal story about a local coffee shop. Not only is a good cup of coffee how a person came to believe in Christ, I was always one of the most beautiful miracles in life, but what disappointed that there was nowhere for us to share I enjoy even more is that when I walk through the the incredible work we were doing. We would write front door, I never know who I’m going to meet on these papers, they would see a grading pen, and then any given night. Several years ago, in the days imme- die. I was astounded when Lauren told me that she diately after the attacks of September 11, I met a bik- had spent much of the last year working to get a er on his way from Nevada to New York. His name student publication going. was Kevin and he had several friends who lived and It’s our stories that are sacred, and sharing them worked in the area right around the Trade Center. is what Obsculta means for me, opening ourselves For the past three days, he had been trying to get with one another and breaking open our commu- in touch with them on the phone, but was having nity. no luck. Too much chaos, and too many people try- I am extremely grateful that Lauren and Gen- ing to get in touch with their own loved ones. Kevin evieve let me join in this project, to Kathleen and wasn’t worried though, just anxious to get back to Bill for their guidance, to the entire School of Theol- see his friends and the city he had grown up in. Our ogy for your excited support. But most of all, Thank conversation quickly turned to the Bible I was read- You to all of you who submitted works, who took ing and the word of God. Kevin’s idea was that the that step of opening your intimate selves and sharing Word that John wrote about was literally the word: your word with us. the gift of language, ability to speak, to read, and to May God bless you and open the treasures of write. Humanity came into this world speaking and your heart, sharing one language; through sin and pride, that language, and our ability to share with one another, became confused. Kevin was saying that God comes out when we share our stories with other people, much like he and I were doing that night. His vision may not match a cultural exegesis of John’s gospel, but I’ve always thought that he touched on something extraordinary. It’s an intimate relationship when we open ourselves and bring that treasure to another person. By simply telling our story to another person—our thoughts, feelings, and ideas—we are helping to bring God into the world. The desire to share our stories is what inspired me to knock on Lauren’s door last summer with a desire to put together something, some type of pub- lication or on-line forum for students to share the work they have been doing. Over the course of my first two semesters here at Saint John’s, I would get excited when I heard people talk about the papers they were working on for class. Whether it was a dis-

Easter Kendall A. Ketterlin Morning

 obsculta Release from the Slavery of Debt: Laura Kelly Fanucci The Jubilee Year for Ancient Israel and the Modern Global Economy

The concept of the jubilee year described in Le- of the connection between land and the family.” viticus 25 calls for a proclamation of liberty through- All the mandates which make up the jubilee year in out the land every fifty years. The jubilee is a sacred Leviticus 25—necessary fallow cycles for the land, year which heralds the restoration of ancestral lands the prohibition against usury, and the redemption of and a release from the burden of indebtedness. The debts—are ultimately concerned with maintaining mandates of the jubilee year illustrate ancient Israel’s right relationship with God. understanding of the need for regular social reform The holiness of the jubilee year laws is evident in order to maintain balance in relationships, justice through the Levitical text. First and foremost, Isra- in the economy, and equality in society. The jubilee el’s belief in the divinely ordained nature of the laws year stands as a necessary theological symbol for the is revealed in the description of their origin as given world of ancient Israel, and this key component of by the Lord to Moses on Mount Sinai (Lev 25:1). covenant law still makes demands on God’s covenant Second, the computation of the calendar by which people today. An examination of how the jubilee was the jubilee year is determined is itself of holy sig- understood by ancient Israel will lead to an applica- nificance. Given the sacredness of the number seven tion of its principles to the contemporary crisis of in ancient Israelite culture, a cycle of “seven weeks the debt burden in the Developing World. This pa- of years,” or forty-nine years, would have indicated per will explore three aspects of the meaning of the a heightened sense of holiness for the jubilee year jubilee year: its necessity, its theological foundations, (25:8). Third, the sacred nature of the jubilee year and its symbolic value. As a necessary ritual restoring is intensified by the fact that its proclamation takes right relationship within the covenant, a theological place on Israel’s Day of Atonement, the most sol- expression of who God is and who God’s people emn day of the year on which the high priest atones are called to be, and a symbol of how humans are to for the sins of the community (25:9). The jubilee live in the world, the jubilee year continues to pose a year is therefore established as an unmistakably holy provocative challenge for the world today. moment within the Israelite calendar. To understand the full meaning of the jubilee The description of the jubilee year in Leviticus year, its context within the larger book of Leviticus 25 begins with the purpose of its proclamation—to must first be established. As part of the Priestly tra- announce liberty for all: “This fiftieth year you shall dition (P) which was written during the postexilic make sacred by proclaiming liberty in land for all its period, the book of Leviticus contains a collection inhabitants” (Lev 25:10). During the jubilee year ev- of laws concerning ritual purity. Its rules establish eryone is to return home, and all land is returned to the rituals and practices by which the ancient Isra- its proper owner: “In this year of jubilee, then, every elites were to remain holy for their covenantal re- one of you shall return to his own property” (25:13). lationship with God. As part of the Holiness Code The year of jubilee is also a sabbatical year in which of Leviticus 17–26, the jubilee year legislation in Le- there is to be no sowing or reaping and food will viticus 25 demonstrates how the ritual laws govern be taken directly from the field for all (25:11-12). not only the people’s religious practices, but their so- The jubilee year is to govern business dealings in all cial and economic interactions as well. The jubilee other years since it serves as both the time marker laws describe important moral and religious beliefs held by the ancient Israelites, including “the equita-  David A. Leiter, “The Year of Jubilee and the 21st Century,” ble distribution of land, the exchange of land when Brethren Life and Thought 47, no. 3–4 (Summer–Fall 2002): 178. necessary without deception, and the importance  The importance of the jubilee year proclamation is evidenced by its announcement by a trumpet blast from a ram’s horn whose Hebrew name (yobel) gives the jubilee its name: “on this, the Day  R. Norman Whybray, Introduction to the Pentateuch (Grand Rapids, of Atonement, the trumpet blast shall re-echo throughout your MI: Wm. B. Eerdmans Publishing Co., 1995), 123. land” (Lev 25:9). (See note to Lev 25:10 in New American Bible  Ibid., 130 [New York: Catholic Book Publishing Co., 199], 16.)

 obsculta and the price standard in all economic transactions a purificatory ritual: (25:14-16). The majority of chapter 25 (vv. 23-55) [T]he Jubilee Year symbolizes and completes is devoted to explanations of how the absolute law an atonement of socioeconomic pollution. regarding redemption of property is to be carried The Priestly system of thought imagined Isra- out: “The land shall not be sold in perpetuity; for el, at the moment of its creation by divine fiat, the land is mine, and you are but aliens who have as an ideal correlation of people and land, a become my tenants. Therefore, in every part of the sacred order, which not unlike the organization country that you occupy, you must permit the land to of creation itself as described in the Priestly be redeemed” (25:23-24). Leviticus 25 thus describes cosmogony of Genesis 1, must periodically be multiple aspects of the ritual return to family and restored. ancestral property every fifty years. Following this understanding of Israel as a nation Having sketched in broad terms the legislation (the chosen people and the promised land), Ka- of Leviticus 25, we turn our attention to an exami- washima argues that the Priestly author of Leviti- nation of the necessity of the jubilee year within an- cus views “slavery and the loss of ancestral land as cient Israelite culture. As a regular ritual celebration, instances of socioeconomic pollution, since in both the jubilee year provides a fundamental rhythm for cases an Israelite is removed from his proper place in the life of all creation—humans and the land. Since society, namely, from family and land.” Such a dis- Leviticus 25:11-12 clearly states that the jubilee year ruption from the proper order results in chaos which involves the celebration of a sabbatical year, the ju- has to be periodically and ritually set right. There- bilee has aptly been described as the climax of the fore the mandates surrounding the jubilee year are Sabbatical cycle. The jubilee year therefore affirms “sacred, not just civil, obligations,” which take place the fundamental unity of creation, since both people in order to reestablish right relationship with God. and the land are intended to observe the sabbath: The return of the people to their families and an- When you enter the land that I am giving you, cestral land signifies “the return of cosmic order to let the land, too, keep a sabbath for the Lord. Israel”—the original pure state of the nation, both . . . While the land has its sabbath, all its pro- people and land.10 Vision meets reality, and God’s duce will be food equally for you yourself and reign of peace and justice is once again restored for your male and female slaves, for your hired throughout the land: help and the tenants who live with you, and Within the Priestly system of thought, then, likewise for your livestock and for the wild ani- the Jubilee Year embodies the highest degree mals on your land. (25:2, 6-7) of purity attainable on earth, the highest good The fallow year of the land’s sabbath allows the according to the priests’ philosophical idealism. earth to rest and rejuvenate, yet the people will not Every fiftieth year, everything is at it should be, starve since God will provide enough food to sustain where it should be.11 all humans and animals. The “calendar cycles” pro- The proclamation of the jubilee year on the Day of vided by Leviticus therefore establish a structure that Atonement confirms its purificatory nature: “on the governs all of Israel’s life “for the preservation of very day that the scapegoat disposes of the people’s creation and for the liberation and well-being of all sins in the wilderness, the people and the land return God’s people.” Following this cyclic understanding to their original, sacred distribution.”12 The jubilee of time, the jubilee year serves as a recurring mo- year thus serves as a necessary means for reestablish- ment of renewal for both the land and those who ing right relationship with God through the purifica- work it. tion of Israel as a nation. The jubilee year is necessary not only for the Having thus established the necessity of the ju- good of creation, but for the good of the people’s bilee year, an examination of its theological foun- covenantal relationship with God as well. Robert Kawashima thus views the jubilee year primarily as  Robert S. Kawashima, “The Jubilee Year and the Return of Cosmic Purity,” Catholic Biblical Quarterly 65, no. 3 (2003): 372.  Calum Carmichael, Illuminating Leviticus: A Study of Its Laws and  Ibid. Institutions in the Light of Biblical Narratives (Baltimore, MD: Johns  Kinsler, “Leviticus 25,” 397. Hopkins University Press, 2006), 123. 10 Kawashima, “The Jubilee Year,” 372.  F. Ross Kinsler, “Leviticus 25,” Interpretation 53, no. 4 (1999): 11 Ibid., 389. 397. 12 Ibid., 384.

 obsculta dations naturally follows. According to the biblical but only the right to use the land, since all property author (P), the theological basis for the jubilee year must be returned to its original owner at the jubilee is the Exodus event. The divinely-instituted legisla- year. God’s ownership of the land is understood as tion in Leviticus 25 is grounded in Israel’s covenantal a basic fact: “the Lord is the guarantor of adequate relationship with God which brought about their lib- right of access for all to the source of supply which eration from Egyptian rule: “For to me the Israel- is what is meant by ‘the Land.’”15 The notion of re- ites belong as servants; they are servants of mine, demption—having a member of one’s kin put forth because I brought them out of the land of Egypt, financial support to free one from the bondage of I, the Lord, your God” (Lev 25:55). The primary slavery or destitution—is understood by some com- place of the Exodus in Israel’s understanding of the mentators as the broader theological underpinning jubilee year is seen in many of the motive clauses of the jubilee mandates regarding property: “It is ul- attached to jubilee laws which explain the necessity timately as ‘Owner of All Land’ that God, by the Ju- of their observance: “Since those whom I brought bilee, ‘repurchases’ the land of its former owner, to out of the land of Egypt are servants of mine, they guarantee that it will remain as ‘family possession.’”16 shall not be sold as slaves to any man” (25:42). The The right to private property is not guaranteed as basis for justice in the jubilee year is reverence for an absolute right, but the ultimate ownership of the the Lord of the Exodus who brought Israel out of land by God is instead proclaimed as the foundation slavery: “Do not deal unfairly, then; but stand in fear of all economic dealings. of your god. I, the Lord, am your God” (25:17). The Having thus established the necessity of the ju- people are to live with each other in remembrance bilee year for ancient Israel, as well as its theological of how God has treated them with compassion and foundations, the following questions inevitably arise: justice: “When one of your fellow countrymen is re- Was the jubilee ever practiced as a real law or was it duced to poverty and is unable to hold out beside simply a utopian ideal? Could the universal imple- you, extend to him the privileges of an alien or a mentation of such sweeping systematic reform ever tenant, so that he may continue to live with you” be practically executed, and what would have been (25:35). Through the calendar rhythms of sabbath, the economic and social impacts of such a dramatic Israel ritually remembers the experience of the Exo- upheaval? Was the jubilee ideal instead envisioned dus: “The fundamental foundation for the Jubilee simply to give hope to Israelites who were devastated year, as for the Sabbath year and the Sabbath day, was economically by the Babylonian exile? The historic- the Exodus. God’s people were to treat each other, ity of the jubilee year continues to be debated by even those who fell into slavery, in ways radically dif- scholars.17 Yet what matters most for the application ferent from the other nations, because YHWH had of the jubilee laws in contemporary society is “the delivered them from Egypt.”13 This cultic and cyclic intent of those who preserved the Jubilee as a bibli- remembrance of Exodus through the various mani- cal institution.”18 festations of the sabbath is thus both foundational The fact that a majority of the jubilee legislation and formational for the ancient Israelites: “It was, in is devoted to discussion of the redemption of debts a way, a sort of institutionalized exodus in which, in has been the focus of recent biblical scholarship, as obedience to God, the experience of liberation from slavery was renewed and a new day of justice and 15 Robert North, The Biblical Jubilee . . . After Fifty Years (Rome: peace dawned.”14 Editrice Pontificio Istituto Biblico, 2000), 121. In addition to the formative Exodus event, a 16 Ibid., 43–44. 17 The positions taken by scholars on the historicity of the jubilee second theological foundation for the jubilee year is year is largely determined by their view on the dating of Lev 25: Israel’s belief that God is the true owner of the land: “The ‘utopian’ view is largely linked to a later exilic dating of the “The land shall not be sold in perpetuity; for the land Jubilee (or of the whole chapter), which probably is somewhat is mine, and you are but aliens who have become more common among commentators, often linked with Isa my tenants” (Lev 25:23). Since the land belongs to 61 or with the return from exile. . . . Those who maintain a historical reality, if not of Lev 25,10 itself, then at least of an God, all of God’s people have an equal right to the earlier tradition which it retrieves, have generally found that the land and its fruits. Similarly, no one can sell the land, likeliest historical period for the emergence of such a tradition was the time of the settlement attributed to Joshua, when Israel’s 13 Kinsler, “Leviticus 25,” 396. hopes were high and the fulfillment was so far off as not to seem 14 C. René Padilla, “The Relevance of the Jubilee in Today’s implausible” (North, The Biblical Jubilee, 11–12). World (Leviticus 25),” Mission Studies 13, no. 1–2 (1996): 22. 18 Leiter, “The Year of Jubilee,” 170.

 obsculta well as a primary concern for those who raise the International organizations such as the World Bank issue of debt reduction for the Developing World and the International Monetary Fund have recog- today. The Levitical author condemns interest-bear- nized the burden of staggering national debts, but ing loans in no uncertain terms: “Do not exact in- much recent social activism has come from religious terest from your countryman either in money or in groups, due in large part to their application of the kind, but out of fear of God let him live with you. Levitical jubilee year to the current crisis.23 The man- You are to lend him neither money at interest nor date of the jubilee year is to protect the poor from food at a profit” (Lev 25:36-37). The burden of debt exploitation through economic slavery, “to avoid is clearly understood as contrary to God’s will for precisely the situation which agonizes us today: a humankind. The fact that laws decrying slavery are world or a nation where too few have far too much, included in the discussion of loans and debts has led and millions starve.”24 The basic stance toward the some scholars to conclude that “debt is regarded as economy and ecology in Leviticus 25 stands in stark slavery” in Leviticus 25.19 In particular, the problem contrast to much of the current approach toward the of crippling loans which become essentially unpay- world market and natural resources: the poor and able is decried as an evil which must be expunged vulnerable are not to be exploited; the land is not to from society. Therefore debts cannot simply be can- be used to the point of exhaustion. celled; a more comprehensive solution is needed to Second, the theological foundations of the jubi- get at the roots of the problem, namely the presence lee year also call for the application of its principles of sin and inequity within the community: to the current global economy. Drawing on its con- For this reason, as puzzled commentators have nection with Exodus, the proclamation of the jubilee noted, Leviticus 25 makes no mention of can- can be seen as “a ‘celebration of release’ which must celing debts; precisely on the Day of Atone- somehow involve a more just distribution of indebt- ment of the Jubilee Year, all debts have been edness among the poorer populations.”25 The belief paid off by design. . . . For it is the strict program that all of creation ultimately belongs to God also of amortization together with the prohibitions compels a contemporary application of the Levitical of interest and of permanent sale that purge jubilee legislation: “Two-thirds of the world is hun- debt by paying it off.20 gry and in need of ‘release from its debts; reposses- The question of applying the program of jubilee year sion of its land.’ ‘The Land is the Lord’s’—to be used legislation to the present unbalance within the global for reasonable (even if never perfectly equal) benefit economy can be addressed by examining the same key factors which established the jubilee’s meaning can be found in the World Economic Outlook, a survey from the for ancient Israel—its necessity, theological founda- staff of the International Monetary Fund in September 2003; in particular chap. 3, “Public Debt in Emerging Markets: Is It Too tions, and symbolic value—in order to determine High?,” http://www.imf.org/external/pubs/ft/weo/2003/02/ what meaning the jubilee holds for the present age. pdf/chapter3.pdf (accessed 5 December 2007). First, the necessity of a jubilee proclamation 23 The international movement called Jubilee Year 2000 brought seems pressing, given the growing divide between together diverse religious groups around the world in an effort developed- and developing-world countries as a re- surrounding the year 2000 to campaign for debt relief for the Developing World. This movement coincided with the Catholic sult of the burden of national debt. Poorer countries, Church’s declaration of 2000 as a Jubilee Year, “an important including many in sub-Saharan Africa, have amassed religious event calling for forgiveness of sins, reconciliation such staggering external debts that they struggle even between adversaries, and a commitment to serve God with joy to pay the interest to foreign banks and governments and peace” (Leiter, “The Year of Jubilee,” 182). Pope John Paul II was a leader in the effort to awaken public consciousness to the of industrial nations, depleting their nation’s finan- need for a significant change in global economic policy toward cial resources at the expense of addressing the basic the debts of developing countries. The Jubilee movement’s needs of their own citizens, “such as food, health work to rally political leaders and powerful financial institutions care, clothing, and housing.”21 The debts of many continues today; notably the year 2007 was declared a “Sabbath nations have become largely unpayable, and some year” by the Jubilee USA: “Inspired by the Jubilee vision 22 of liberation and fullness of life for all, people of faith and indebted countries have simply ceased payment. conscience around the world are calling their political leaders to observe a Sabbath Year in 2007, seven years after Jubilee 2000.” 19 North, The Biblical Jubilee, 18. Jubilee USA: The Sabbath Year, http://www.jubileeusa.org/ 20 Kawashima, “The Jubilee Year,” 388. index.php?id=239 (accessed 5 December 2007). 21 Padilla, “The Relevance of the Jubilee,” 26. 24 North, The Bibilical Jubilee, 122. 22 An analysis of the current situation regarding international debt 25 Ibid., 125–26.

 obsculta of all people everywhere.”26 The theology of the ju- to take on other functions that serve the so- bilee year also raises the ethical question of whether ciety that created them in the first place. Such religious practices govern decision-making in today’s functions normally fall under the realm of the world: “The Jubilee was concerned with basic eco- symbolic and the didactic.30 logical and economic realities—the care of the land Laws thus have multiple functions: not only to legis- and those who worked the land, debts, slavery, and late expected behavior and to prescribe punishments the distribution of the land. These practical concerns in case of disobedience, but also to symbolize and were presented as critical spiritual matters.”27 The ju- to instruct. Laws communicate the moral values and bilee was never intended to be simply a political or an ethical norms of a given culture, as well as teach the economic decision, but rather a powerful theological community’s most important beliefs. Thus even if reality. It is described by the Leviticus author as an the jubilee laws were never practical or realistic from ethical and religious mandate intended to transform a legal and economic standpoint, they still held great people’s ways of thinking about their fellow humans, importance and meaning for ancient Israel. their attitudes toward justice, and their transactions It is in this symbolic nature that the jubilee year in the business world. The jubilee is a sacred matter, continues to hold its greatest value as a model for the concerned with the restoration of right relationship modern world: with God throughout all of creation. Even today the Jubilee rules serve in didactic The symbolic value of the necessary and theo- and symbolic ways to send a moral message logically grounded jubilee year is the third and most to the world. These rules serve to educate the significant aspect of the Leviticus 25 legislation for general public and the world’s leaders that eco- contemporary application. Regardless of whether it nomic inequality is inappropriate and must be was ever practiced as actual law or functioned merely addressed whenever it occurs in cases such as as a utopian ideal, the jubilee remained an important the international debt crisis. They also serve theological symbol for ancient Israel. The Israelites’ as a symbol for those who feel compelled to belief in this divinely ordained legislation suggests bridge the gap between the rich and poor.31 the value of the jubilee year “to serve as a symbol To a certain degree, all laws are based on utopian to the community that everyone has a claim to own visions. Humans create rules with the expectation and work the land.”28 The symbolic meaning of the that most, if not all, will not always be followed to jubilee year holds great potential for the transforma- the fullest. Yet the standard is still set high in the tion of society today as it did for ancient Israel: “The hopes of future progress and human potential. Such value of these rules was not their effectiveness as hopeful standards are needed to inspire the imagi- an enforceable law but their effectiveness for serv- nation and encourage real action: “We need to ask ing as a symbol for those who advocated an egali- not whether it is realistic or practical or viable but tarian society and for those who were sympathetic whether it is imaginable. . . . The imagination must with people who wielded little economic power.”29 come before the implementation.”32 As the jubilee Even without accepted agreement in scholarship on year stimulated the imagination of ancient Israel, so whether or not the jubilee was ever practical legisla- too can its symbolic value function to inspire and tion, the law can be called upon to govern economic direct actions today. and ethical practices in today’s society. The concept of the jubilee year raises difficult Understanding the jubilee year as a potent sym- questions. What do freedom, solidarity, stewardship, bol follows an established tradition of biblical inter- justice, and equality mean in today’s world? How can pretation: balance be brought to the global economy? Those The Hebrew Bible contains numerous legal who accept the book of Leviticus as Sacred Scrip- rules that are problematic from a legislative ture are called to look beyond the historical circum- standpoint, yet they have remained part of the stances of ancient Israel to apply the meaning of biblical tradition. . . . Such laws do not function the jubilee year to contemporary life. As a universal effectively as enforceable legislation but tend 30 Ibid., 175. 26 Ibid., 126. 31 Ibid., 181. 27 Kinsler, “Leviticus 25,” 395. 32 Walter Brueggemann, The Prophetic Imagination (Philadelphia, 28 Leiter, “The Year of Jubilee” 178. PA: Fortress Press, 1986), 44–45; quoted in C. René Padilla, 29 Ibid., 179. “The Relevance of the Jubilee,” 30.

 obsculta declaration of liberty, the jubilee can be understood Bibliography today in terms of a worldwide call for freedom from the slavery of crippling debt loads: “The message of Brueggemann, Walter. The Prophetic Imagination. Philadelphia, the Jubilee for today . . . is a proclamation of global PA: Fortress Press, 1986, 44-45. Quoted in C. René Padilla, “The Relevance of the Jubilee in Today’s World (Leviticus unity in working to relieve economic unbalance.”33 ),” Mission Studies 13, no. 1-2 (1996): 30. The jubilee year continues to respond to present-day Carmichael, Calum. Illuminating Leviticus: A Study of Its Laws and calls for justice and dignity to play a central role in Institutions in the Light of Biblical Narratives. Baltimore, MD: global economic decision-making: Johns Hopkins University Press, 006. Hoover, Dennis R. “What Would Moses Do? Debt Relief in At the very heart of the Jubilee lies the firm the Jubilee Year.” Religion in the News 4, no. 1 (Spring 2001): conviction of the equality of all people before 1–17. God, equality that can never be reduced to an Kawashima, Robert S. “The Jubilee Year and the Return of abstract ideal, but rather is realized in the con- Cosmic Purity.” Catholic Biblical Quarterly 65, no. 3 (2003): crete possibility that all people have their basic 370–89. Kinsler, F. Ross. “Leviticus .” Interpretation 53, no. 4 (1999): needs met.34 9–99. The hopeful vision of the jubilee legislation broad- Leiter, David A. “The Year of Jubilee and the 1st Century.” ens its message beyond the particular historical situ- Brethren Life and Thought 47, no. 3-4 (Summer-Fall 2002): ation of Israel to assert powerful relevance for pres- 164–86. Niebuhr, Gustav. “Forgive Them Their Debts, World Council ent reality; it is a call to examine what is and to ask Says.” New York Times, December 15, 1998, http://query. what should be. As a necessary theological symbol, nytimes.com/gst/fullpage.html?res=90CEDC14DF9 both for ancient Israel and for the world today, the 6A25751C1A96E958260, (accessed 14 November 2007). jubilee year invites believers to examine their own North, Robert. The Biblical Jubilee…After Fifty Years. Rome: Edi- social and business dealings, as well as to challenge trice Pontificio Istituto Biblico, 2000. Padilla, C. René. “The Relevance of the Jubilee in Today’s World the economic practices of their banks and govern- (Leviticus 25).” Mission Studies 13, no. 1-2 (1996): 12-31. ments in order to bring about a more just and equi- “Public Debt in Emerging Markets: Is It Too High?.” In World table world in which all of creation is honored and Economic Outlook, International Monetary Fund. Sep- allowed to live freely. tember  00, http://www.imf.org/external/pubs/ft/ weo/2003/02/pdf/chapter3.pdf (accessed 5 December 007). Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 199. 33 North, The Biblical Jubilee, 120. 34 Padilla, “The Relevance of the Jubilee,” 22.

Silhouette Chapel Kendall A. Ketterlin

10 obsculta Theological Limericks In 2006, Brother Peregrine Rinderknecht, OSB, instigated the annual theological limerick contest. The contest provides students with the opportunity to engage the material they are learning in classes in a way that is entertaining and perhaps even challenging.

2006 2007 First Place: Andrew Gaylord First Place: Jeremy Schwager

Don’t tell me you’re losing all hope Nestorius said “Theotokos? that the bishops will widen their scope. You’ve got it all wrong ‘bout the Logos! Just ignore the nonsense I think Mary is cool And stick to your conscience, But to set down a rule And one day they’ll make you . . . We should really say Anthropotokos.” a very nice offer at a Protestant university.

Second Place: Judy Kniss Second Place: Andrew Gaylord

Theology has texts a-plenty A sinner you held me complete Whose meanings are varied and many. From the day I did covet the teat Let’s pull out new tricks But my appetite sated Called Hermeneutics I sat and I waited To determine that meaning, if any. For you to say “Take up and read!”

Honorable Mention: Andy Witchger Honorable Mention: Judy Kniss

Nestorians don’t intertwine A note group moves slowly or zooms, Christ’s natures: human and divine The chanter never presumes. Monophysites claim To set the church ringing They are one in the same With the sound of one’s singing, Chalcedon would correct them in time One must strictly follow the nuemes.

11 obsculta Upon Retirement: Recollections and Reflections Allan Bouley, OSB

I made final profession in the old Abbey Church (Great Hall) in July of 1960, having been told by Ab- bot Baldwin Dworschak that I would be going to Rome in October, to the international Benedictine College of Sant’ Anselmo to study for a Licentiate in Theology and then a Doctorate in Moral Theol- ogy at the Alphonsianum. In those days you did not discuss personal preferences with regard to future work in the community. It was an honor to be sent Benedictine). Abbot Baldwin asked me to go there “to Rome.” And in the fall I sailed there with a good and do that. I agreed to go. With three weeks’ notice, deal of anticipation and trepidation, having accepted I became the dogma department there: I taught Fun- whatever the future might hold. My personal hopes damental Theology, Christology, Ecclesiology, Sac- to teach English and world literature were set aside. ramental Theology, and Mariology to seminarians In Rome, in fairly short order, John XXIII an- and a course in religion to college sophomores with nounced the Second Vatican Council, it convened, someone else’s syllabus and text list. It was not diffi- and produced the Constitution on the Sacred Liturgy cult to be a success, since my predecessor had taught as its first document. We had Benedictineperiti living by plunking down on the lectern, day after day, a with us at the college who shared with us daily all the dogma text, entirely in Latin, from the Gregorian ins and outs of curial shenanigans, power struggles, University in Rome, which he proceeded to translate and backroom maneuverings as the council fathers for a roomful of students frantically trying to take labored to nudge the church into the twentieth cen- notes since virtually none of them could read Latin. tury. The experience left me with a life-long “her- That was my first year of teaching. I also helped out meneutic of suspicion” with regard to most things in a suburban parish every single weekend. It was emanating from the Curia and the Vatican. It was the proverbial baptism of fire. It also meant that I also a time of heady hope and optimism as the spirit actually spent nine months of my year “at home” in of aggiornamento filled the air. Lisle, Illinois, frantically trying to stay a class or two With the strong leadership of Cyprian Vag- ahead of my students. One thing it taught me: Ro- gagini, OSB, Sant’ Anselmo launched its Liturgical man teaching methods do not work very well. Institute, the first faculty in the Eternal City to begin I returned to Sant’ Anselmo and began the litur- adopting Italian (rather than Latin) as the language gy doctorate. Course work complete, I decided to re- of instruction, and multiple vernaculars for seminars turn to Collegeville to write my dissertation. Though and written exams. Later I would be asked to switch it was not finished, I began my faculty appointment to a doctoral program in Liturgical Studies at the in the Seminary and School of Theology in 1969, Institute. So much for Moral Theology! (And, yes, teaching full time and also taking an increasing role there is divine providence.) in the elaboration of the monastery’s vernacular Lit- With my Licentiate work nearly complete, I was urgy of the Hours. I quickly sensed a serious lacuna brought back to Collegeville for the academic year in the Seminary curriculum. Up to the council, fu- 1964–65 in order to be “re-acclimated to the com- ture priests studied liturgy piecemeal: some in Moral munity” before starting my doctoral work in liturgy. Theology, some in Canon Law, some in Latin classes I was all set to teach college theology courses at Saint (so you could pronounce liturgical texts and maybe John’s University and prefect the dayhop students. even understand some of them), and finally teach- It would be my first time teaching anyone. But the ing yourself how to “say Mass” with the help of, e.g. newly elected Abbot of St. Procopius near Chi- O’Connell’s, The Celebration of Mass. After the council cago had been asking Abbot Baldwin for a dogma virtually all of that disappeared. The lacuna and chal- professor for their small seminary (the community lenge: how to educate future priests about the his- also sponsored St. Procopius College—now Illinois tory, theology, and pastoral practice of the liturgy in

12 obsculta a post-conciliar age? It seemed imperative that some souri Synod of the Lutheran Church, the Episcopal preparation be given to those who would preside at Church, and United Church of Christ. The Luther- parish worship. ans have found the liturgy program of the SOT an So I invented a two-semester sequence of cours- ecumenically sensitive place in which to pursue their es called Liturgical Preaching and Presidency (LP&P, interest in a discipline still considered suspect in quickly nicknamed “Let’s Play Priest” by seminary some of their own seminaries. wags), which over the years evolved into Pastoral Lit- Having the opportunity to spend ten months urgy I and II. Nothing in a Roman doctoral program of 1979–80 in Israel, first teaching in our Jerusalem prepared me for that. Program, then, on sabbatical at the Ecumenical In- All the students then, of course, were seminar- stitute at Tantur. It included visiting sites from Dan ians, fairly serious, and yet often fairly frivolous. I to Beersheba, many at least twice, plus Cairo, the remember videotaping a “laboratory” (read: fake, Nile, and the pyramids and temples of Egypt. play-acting) funeral one sunny spring day. The fu- Being invited to teach as a visitor at The Catho- neral “Eucharist” having ended, another presider lic University of America in 1985–86, working with was to take over at the door of Emmaus Chapel and undergraduates and doctoral candidates. It was the lead us to the backyard for the “committal” at grave- year that Charles Curran was fired from his job there side. Well, he happened to be the son of a Great because he was a naughty moral theologian. Again, Lakes ship captain. He appeared out of the blue in I gave thanks that I had ended up in a less neuralgic full ship captain’s uniform, and the “funeral” became field. I also concluded that CUA, like Washington, one with full military honors, complete with flag on D.C. itself, was a nice place to visit, but . . . the coffin, fake gun salute, and a real bugler blowing Seeing the SOT warmly accept and affirm the taps from the roof of the short wing of Emmaus. ministerial call of ever increasing numbers of lay Another time: St. Patrick’s Day at a lab liturgy that men and women and of female religious as the num- included “Eucharist.” The practice-presider was a ber of seminarians decreased dramatically. quiet Irish kid who had obviously prepared very well. This shift has made the classroom a much more But a surprising number of people returning from interesting place: more variety of persons, back- receiving from the cup had odd grins on their faces. grounds, and already acquired experience and skills; Reason: The quiet Irish kid had filled the “wine” ca- very high levels of motivation and involvement in the rafe with Irish whiskey rather than the water we nor- educational process. I have been on the admissions mally used for such exercises. committee for some years. I am constantly impressed The stories and the people remembered from and moved by the sense of call, of ministry, of sac- years past could be recalled and recorded for pages. rifice, of self-giving evidenced in the life vignettes But that is not my prime purpose here. I need to displayed in the admissions essays of applicants, write in more general terms. whether they are fresh out of college or recently so, In retrospect, there are many things that I am glad to or engaged in a significant career change, or coming have been a part of in my nearly 40 years of teaching in Saint after years of volunteer service in the church. Their John’s University and the School of Theology: generosity and openness to risk as they aspire to pre- Having had a hand in the education of a major- pare for a future in which material benefits are likely ity of the active priests (and more recently some per- to be meager is often astonishing. manent deacons) of the Diocese of St. Cloud and Having had a congenial group of faculty, staff, of priests from other dioceses in Minnesota, the Da- and administrative colleagues for most of these four kotas, Iowa, Wisconsin, Illinois, California, Oregon, decades has been a distinct blessing sometimes not Washington, Montana, Louisiana. found even in “religious” institutions elsewhere. Ex- Welcoming international students from the Unit- cept for one quite rough patch some twenty years ed Kingdom, Australia, Africa, Korea, other points ago, I have found that we work in a collaborative East, and especially from China, where at least three manner so that we not only urge the same on our priests educated here in the liturgy program are top students but actually model it. We are an open, hon- players in liturgical renewal in the Catholic Church est, amiable, and amicable bunch of people, gen- in China. erous with time and talent, and interested in the Enjoying the presence and ecumenical contribu- welfare of students and the institution. We do not tions of students belonging to the ELCA and Mis- engage in monothink nor do we always agree, but

13 obsculta the differences are out in the open, contribute to the rich mix of ideas, and generally are worked through professionally and without feuding or rancor. We like each other, and that is a blessing easily overlooked because we are quite used to it. As the day of retirement draws near and I think back, I believe that it was God’s providence that led me, via obedience to the Abbot and the needs of the community, to the teaching of liturgy. It may not have been, initially, my own fervid choice, but it has been an area of study and work that has captured my interest and enthusiasm sufficiently enough for it to have been a satisfying “career.” More importantly, it has been God’s way of keeping me near to my cen- tral monastic vocation, to theological and personal lectio, to the vibrant center of the church’s pastoral life, despite the vacillations, fidelities, and failures of my own spiritual journey. I do not think that teaching Beowulf, Shakespeare, Keats, O’Connor, or Heming- way would have been, for me, as grace-filled. Still, I have been distanced enough from the work that it does not define who I am, and I am able to put it aside without regret or anxiety. And I am sure that the future, as the past, is in God’s hands. There is no safer place. To end, I want to share what I wrote last year in my letter to Bill Cahoy telling him of my intent to retire in the Spring of 2008:

I have especially appreciated the courage of the SOT in maintaining its high intellectual and pastoral standards and strong centrist approach to theology in the Catholic academy (ground- ed in history, the fathers, the monastic ethos and without being beholden to any theologi- cal ‘school’) especially over the past more than Sunday Morning Lauren L. Murphy 25 years, as the official Catholic Church moved and continues to move further and further away, in fact if not in rhetoric, from the rich promise of Vatican II. Its retrograde moves, especially in the area of worship and liturgy, have been the cause of considerable pain for me, and are also a small part of my decision to retire at this time. Be assured that my fond regards, moral sup- port, and best wishes for you, the School of Theology, its faculty, staff, alums, and current students is strong and will continue to be so long into the future.

14 obsculta Cool Summer Mornings John Mark Feilmeyer

Cool summer mornings remind me of fall and I wonder - “Will there be one at all?”

(Forest greens turned orange and red fallen on ground- mother earth’s frozen winter bed)

Let’s put off the eschaton a year or two. While we wait I can search for You.

Fish Creek Canyon Jeremy Schwager

15 obsculta Christians Must Be Engaged in Shawa Gosbert F. Social Justice Actions

Only if you thoroughly reform your ways and your deeds; if each The principal motive for oppression is the eagerness of you deals justly with his neighbor; if you no longer oppress the to pile up wealth and the desire is connected with the resident alien, the orphan, and the widow; if you no longer shed in- fact that the oppressor is an idolater. There is an almost nocent blood in this place, or follow strange gods to your own harm, complete absence of the theme of oppression in Euro- will I remain with you in this place, in the land which I gave your pean and North America biblical theology. The absence fathers long ago and forever. (Jer 7:5-7) is not surprising, since it is possible to tackle the theme only within an existential situation of oppression. Thus Before I can look more closely into the main topic says Yahweh, “Do what is right and just. Rescue the of my reflection, I need to recognize some of the chal- victim from the hand of his oppressor” (Jer 22:3). lenges we face in using Jeremiah’s text as a guide in the Reflecting from an African perspective, Christians modern Christian social life. These challenges apply in Africa must engage themselves in social justice ac- both to us who see Jeremiah as a charter for Christian tions. The African social fabrics bear a grim mark of social life and for guidance of other kind or search Jer- betrayal. The experience of betrayal elicits the tempera- emiah for help in a more applied way. Obviously Jer- ment of the people. According to the opinion of Amil emiah continues to speak not just despite his antiquity Cabral, Africa suffers from the “cancer of betrayal.” This and very different cultural origin, but sometimes even makes the words of the German Jesuit, Alfred Delp, because he presents an understanding of human exis- who was condemned to death by Hitler, relevant: “Bread tence so sharply distinct from the assumptions of the is important, freedom is more important, but the most important twenty-first century. Before reflecting on Jeremiah’s text of all is unbroken fidelity and faith adoration.” The crucial I need first to understand the religious, social-political, challenge from the African perspective is our fidelity to and cultural context of the book of Jeremiah. the African heritage. We, who live in the African church Jeremiah was a prophet during the reign of Je- today, for fear of missing bread, sacrifice the process hoiakim. Jehoiakim was a typical tyrant—cruel, selfish, of enculturation. We forget that it is for fidelity to his and indulgent. He subjected his people to forced labor Father and African people, that Jesus Christ took our to build his magnificent palaces. To him, being a king flesh—the Body, the church whose members are Afri- meant living in luxurious style. In addition to playing cans—and for that, Jesus is truly African like us except the tyrant, Jehoiakim revived the paganism that his fa- sin. Have we adequately transformed the church in Af- ther had tried to eliminate. Every member of the family rica into being truly Catholic and African? had a part in making cakes for Ishtar, Queen of Heaven. Jeremiah was very patriotic. He did not want his The barbarous rite of child sacrifice was practiced in people to suffer God’s punishment. He thus faced a the valley of Hinnon and pagan idols were set up in the dilemma: it was difficult for him to announce punish- Temple. To make matters worse, social abominations ment to them, but keeping silence would mean certainty were perpetrated in the very shadow of the Temple. All of punishment. Patriotism is costly. One suffers either these things rankled in Jeremiah’s heart. He began his from foreigners or from one’s own people. Jeremiah message with a sharp summons, “Amend your ways and suffered most from his own people who did not want to your doings.” hear the message of doom. Kings, priests, false proph- We Christians must be engaged in social justice ets, and the population in general all turned a deaf ear to actions. We cannot afford to do it in abstract, univer- Jeremiah’s warning and even physically harassed him. sal, non-analytic terms. “We must also bear in mind It cannot be overemphasized that today Afri- the methods and motives of oppression, the constant ca needs true leaders, both in civil society and in the changes in the style of tyranny, the increasingly threat- church, who fully identify themselves with their people. ening presence of transnational corporations and the This kind of leadership has not featured prominently in ideologies of national security and limited democracy the recent history of Africa. The person Jeremiah, his that have for their purpose the preservation of the capi- genuine patriotism and his unswerving dedication to his talist system and its oppressive structure.” The oppres- mission, should be an inspiration and a challenge for us sor steals from the oppressed and impoverishes them. in Africa. God bless Africa.

 Assmann Hugo, Carter y la logica del Imperialismo, vol. 2 (San Jose: Educa, 1978).  Alfred Delp, Facing Death (1944), 163; emphasis added.

16 obsculta Visual Representation of the Judy Kniss Liturgical Year All photographs of the Abbey window by Judy Kniss

One of the joys of living in the Midwest is the Time flows on, always turning back into itself, privilege of experiencing the cyclical flow of death yet continuously moving ahead into the future; we and rebirth throughout the changing seasons. Win- are all trapped, bound to move with the seasons ter, cold and barren, gradually turns into spring, through their unbroken cycle. In addition to the nat- green and alive, smelling of rain and earth. Summer, ural seasons, Christians experience the cycle of life with its familiar images of full-blown roses, bumble- and rebirth expressed through the liturgical year. Un- bees, and pools of leafy shade gradually fades into like the seasons of the solar year, the seasons of the autumn’s crunchy decay, and the cycle repeats. In the liturgical year do not have commonly associated im- song “The Circle Game,” Joni Mitchell sings of the ages. What does Lent look like? What about Advent? changing seasons: Pentecost? While you could paint a picture of an And the seasons they go round and round Advent wreath, would this be sufficient representa- And the painted ponies go up and down tion of the entire theology of the season of Advent? We’re captive on the carousel of time The theology of the liturgical year is complex, mak- We can’t return we can only look ing visual imaging of the seasons difficult. The in- Behind from where we came struction, General Norms for the Liturgical Year and And go round and round and round Calendar, describes the liturgical year as the Catholic In the circle game. Church’s means of celebrating the whole mystery of Christ, from his incarnation to the expectation of  Joni Mitchell, “The Circle Game,” Ladies of the Canyon (Warner Bros: 1970).

17 obsculta his second coming. Is it possible to visually depict God and the faithful. Modern spaces are constructed this theological concept? Bronislaw Bak has done with a variety of materials including steel, concrete, exactly this with his stained glass window located wood, tile, stone, and glass; these materials provide in the Abbey Church of Saint John the Baptist in the beauty of a space rather than applied art and or- Collegeville, Minnesota. Bak’s window in the Abbey namentation. The Abbey Church exemplifies this Church visually depicts the complexity of Christian practice; artwork and statuary are virtually absent in life expressed throughout the liturgical year. the nave and sanctuary. It is the varied building ma- This paper will first present some background terials that give the space character. to the aesthetic of modern art and architecture at Another characteristic of modern architecture is work in the Abbey Church’s design, as well as the the use of light and open space. The Abbey Church theological and liturgical justifications for this - aes is open, without columns or side aisles, allowing ev- thetic. Next, the body of this essay will focus on the eryone to be seated close to the altar and to have window as a visual representation of the “life of a a clear view of liturgical actions. Finally, the use of Christian in God” through the liturgical year, ap- light, particularly colored light, is an important fac- pealing to the window’s visual elements of color and tor in modern architecture. In the Abbey Church, shape. Finally, this paper will conclude with some re- the walls are filled with clear windows that lift the marks regarding how well the window supports its building off the ground, allowing the folded con- intended theology of the liturgical year. crete walls to float above the floor. The stained glass window in the Abbey Church exemplifies the mod- Liturgical Space and the Modern Aesthetic ern use of light by offering an abstract visual image In the 1950’s, just prior to the Second Vatican of Christian life engaged in worship, in addition to Council, people in the Catholic Church began ex- filtering colored light into the nave. perimenting with liturgical celebration, as well as updating their notions of what sacred space and li- Visible Theology: The Abbey Window turgical art should look like. In his encyclical Mediator The window in the Abbey Church completely Dei, Pope Pius XII encouraged the use of modern fills the north wall of the building, stretching above architecture in the building of new liturgical spaces, the church’s main entrance, which is located through a bold move for a church traditionally beholden to the baptistery. When the monks of Saint John’s be- medieval and renaissance European cultural heritage. gan to plan for the window, they wanted an abstract However, Pius XII did place a caveat in his encycli- design that would create a mood for the liturgical cal, warning against modern art and architecture that space, rather than an iconographic design depicting becomes too abstract. Above all, the forms need to a specific image. The abbot at the time of construc- engage the people in conscious worship, not alienate tion, Baldwin Dworshak, OSB, described the monks’ the assembly. The worship space must encourage wishes in a letter to the architect, Marcel Breuer: “The the assembly to relate more fully to each other and to central portion represents the Mass, a lifting of the the liturgical actions through which they collectively mind and heart to God; the side portions represent offer praise and thanksgiving to God. the liturgical year in its different liturgical seasons of Modern liturgical spaces are often simple— Advent, Christmas, Lent, Easter, and Pentecost.”10 nearly unadorned—in order to focus the assembly All of these elements necessitate a complicated de- on the sacraments and on the relationship between sign, a requirement that Bak’s final design manages to satisfy. It is useful at this juncture to unpack the  Congregation for Divine Worship, General Norms for the window’s complex theology one section at a time. Liturgical Year and Calendar, Instruction (1970), §17. At the center of the window, where Abbot Bald-  Andrew Goltz, OSB, interview by author, 19 October 2007, Collegeville, MN.  Victoria Young, “St. John’s Abbey Church, Collegeville,  Young, “St. John’s Abbey Church,” 9–60. Minnesota (1953-1961): The Benedictines and Marcel Breuer 7 Ibid., 72. Search for the Sacred” (PhD diss., University of Virginia, 2003),  Ibid., 146. 56.  Ibid., 196.  Ibid., 7. For more information regarding early liturgical 10 Abbot Baldwin Dworschak, Collegeville, MN, to Marcel reforms and modern architecture see Pope Pius XII, Mediator Dei Breuer, New York City, 19 September 1958, typescript, Syracuse and Documents for Sacred Architecture (Collegeville, MN: Liturgical University Library Archives Box 105 Folder 2, cited in Young, Press, 1957). “St. John’s Abbey Church,” 197.

18 obsculta win wanted a representation of the assembly lift- signed the window to reinforce the cyclical nature ing up their hearts to God in the Mass, Bak placed of the liturgical year; as Joni Mitchell sings, “the a round panel of glass meant to evoke the eye of seasons, they go round and round,”15 and the end God.11 As Pope John Paul II describes in Dies Do- of the year becomes the beginning. With this in mini, “This is a contemplative gaze which . . . God mind, the window is anchored on both sides with casts upon all things, but in a special way upon man, columns of gold—on the left, Advent, and on the the crown of creation.”12 This pane could also be right, Pentecost.16 Just inside these anchors, Christ- representative of the eucharistic host, another refer- mas and Easter also share design elements; both col- ence to the Mass, though perhaps a reference Bak umns are comprised of white and red glass formed did not intend. A white area representing the com- in star-like pointed panes. These two poles of the munity of heaven immediately surrounds the eye of Christian mystery, one of incarnation, the other of God; the boomerang-shaped pieces of glass in this resurrection and ascension, mirror each other just as section symbolize the heavenly inhabitants. It is un- Advent and Pentecost mirror one another. Just in- clear what the use of this shape is intended to mean, side the Easter column on the right hand side of the though the shapes and colors used here do seem to window, a purple column represents Lent. Finally, evoke the senses of quietness and worshipfulness, the green sections of the window surrounding the as if the inhabitants of heaven are “holding their central white and red represent the tree of life and breath in the presence of God.”13 The lines radiat- the foundation of the Christian tradition in the Old ing out from the eye of God symbolize the flow of Testament. divine grace from God in all directions. All of these columns sit on a blue background The red portion of the window is often mistak- that symbolizes the waters of baptism: both the enly interpreted as the feast of Pentecost. It seems ritual entrance into the Catholic Church, and the simple enough because the predominant shapes here physical entry into the Abbey Church through the appear to be flames, a shape commonly associated baptistery. Near the base of the window, on the left with the feast of Pentecost. However, the red section hand side, a wave of rippled blue glass springs from of the window represents people—all Christians who the wall of the baptistery and flows along the length are engaged in worshiping God. The Latin phrase of the window. This ripple can be seen in various sorsum corda, which means, “lift up your hearts,” in- locations on the window, trickling through each of spired this section of the window. The flame-shaped the seasons. Finally, each hexagonal section of the drops in this section can be described best in terms background design has both a horizontal and a verti- of the fire of God’s grace enkindled in the hearts cal component, resulting in a subtle cross shape in of all Christians.14 The flames do call to mind the each hexagon and reminding the viewer of Christ. fire imagery surrounding Pentecost, the mystery that Let us now examine each column and the theology infuses our whole Christian relationship with each of its represented liturgical season. other and with God. Brother Andrew Goltz, OSB, The season of Advent is understood to be one one of the artisans who worked on the window’s of longing and anticipation. The General Norms for construction, explains that the flames show “the life the Liturgical Year and Calendar describes Advent of the church that is on fire with the grace of God.” as having two aspects: it is a season to prepare for So, the average viewer is not completely wrong in Christmas, and a season when that remembrance a Pentecost interpretation, just missing the full pic- directs the mind and heart to await Christ’s second ture. coming (§39). In order to evoke this sense of expec- Christians worship God through the cyclical cel- tation, Bak used arc shapes in the pattern for the Ad- ebrations during the liturgical year. These liturgical vent column. These incomplete circle shapes point seasons are visually represented in different-colored toward the incarnation. Bak deliberately chose to columns spaced across the face of the window. Ac- portray Advent and Pentecost in the same gold color cording to Brother Andrew, Bak and his team de- in order to emphasize their relation to each other as the beginning and ending of the year. However, 11 Goltz interview. The information in this section of the paper the use of gold instead of purple or pink for Ad- is from this interview unless otherwise noted. 12 Pope John Paul II, Apostolic Letter Dies Domini, 1998. 15 Joni Mitchell, “The Circle Game.” 13 Bronislaw Bak, quoted by Goltz. 16 This unusual choice of color for Advent and Pentecost will be 14 Ibid. addressed below.

19 obsculta vent, or red for Pentecost, while relating the seasons unclear why the artist chose for this column a water more closely to each other, obfuscates each season’s drop shape instead of flames. Flames would have unique theology. These theologies are treated in the been more recognizable as Pentecost; however, that shapes used in each column, but color would have motif was already in use elsewhere on the window. been a more immediate means of depiction. Because As mentioned above, the green sections near the the chosen color is not traditionally used to repre- middle of the window do not simply represent the sent either liturgical season, there is some confusion liturgical season of Ordinary Time. According to the when people view the window expecting to see a General Norms for the Liturgical Year and Calendar, Sun- more clearly defined image of the liturgical year. days in Ordinary Time are devoted to the celebra- The Christmas column is done in white and red tion of all aspects of the mystery of Christ (§43). glass, sharp panes shaped into brilliant pointy spikes. Since the window represents the entire mystery of Brother Andrew describes these as the “bursting Christ through the specific liturgical seasons, there is stars” of the incarnation mystery. Jesus is often de- no need to depict Ordinary Time, a season that sum- scribed as “the light of the world” (John 8:12) and marizes the others. If Ordinary Time is represented the sun that enlightens all people.17 These themes are anywhere in the window, it is in the blue background, articulated in the window through the use of star- not the green columns. Rather, the green portion of shape patterns. the window refers to the Old Testament, the root The Lenten season is one of penance, culminat- of the New Testament and the entire Christian tra- ing in the crucifixion of Jesus; Christians mark this dition, where the coming of Christ is foretold in period with stripped-down liturgies, solemn prayer, prophecy. The color green is used to symbolize the and fasting. The purple palette of this window col- tree of life, specifically Jesse’s Tree and the ances- umn uses the traditional color scheme of the Lenten try of Jesus. The two green Old Testament columns season. The panes of glass in this column, shaped as frame the central section, stretching from ceiling to drooping folds of fabric, evoke a sense of suspen- floor and straddling the baptistery. sion, much like Jesus Christ was suspended on the cross. The swooping, drooping arcs of glass perhaps Conclusion: Effective Visible Theology call to mind the cloth that is used to cover all art and The artists who worked on the window in the crucifixes in a church on Good Friday. Abbey Church faced a monumental task: visually The Easter column of the window is intended representing the life of Christians, lifting their hearts to represent the entire Easter season, from Easter to God through the celebrations of the liturgical morning to Pentecost fifty days later. Near the base year. The resulting design aims to show this con- of the window, two large ovoid shapes represent the cept through shapes, patterns, and colors. Is the tomb with its cover stone rolled aside. Christ rises design effective?18 The theology of each season is from this tomb in “bursts of glory,” indicated by well represented through the use of color and shape, the series of smaller round spots ascending from but the overall effect of the window remains mys- the tomb toward the top of the window. The overall terious. Abbot Baldwin and his confreres wanted pattern of the Easter column mirrors the Christmas the window to evoke an atmosphere for worship in column in its dominant use of white and red colors, the space; however, it is unclear whether the design as well as in the pointy, star-shaped panes of glass. was also intended to be apparently significant to the The Pentecost column mirrors the Advent col- average viewer. Pius XII warned against art that is umn in color and position on the window. However, “too abstract” in Mediator Dei, promulgated in 1970, where the Advent window uses incomplete arc shapes, nine years after the Abbey window was finished. It the Pentecost column is filled with water drops, not is an interesting thought experiment to imagine what to be confused with tongues of flame. These drop- the window would have looked like if Bak and his lets represent the Catholic Church infused with the team had kept this concern in mind. Today, many Holy Spirit. Fifty days after Christ’s resurrection, the Holy Spirit entered into the disciples and continues 18 The artist’s intention is of primary concern in this case today to fill Christian hearts with love and fire. It is because the window’s theology is fundamental to its being. Recall Abbot Baldwin’s letter to Breuer, quoted above, where he describes precisely the theological content of the design. Viewer 17 Adolf Adam, The Liturgical Year (Collegeville, MN: Liturgical interpretation of the window’s meaning is beyond the scope of Press, 1981), 123. this essay.

20 obsculta people see the window as a fairly literal representa- tion of the liturgical year rather than as a depiction Bibliography of the relationship between God and humankind, expressed through liturgical celebrations. In this way, Adam, Adolf. The Liturgical Year. Collegeville, MN: Liturgical the window is partially effective at conveying its in- Press, 1981. Barry, Colman J. Worship and Work. Collegeville, MN: Liturgical tended theology; at least viewers are seeing some- Press, 1993. thing of what the artist intended. People who view Congregation for Divine Worship. General Norms for the the window with no background information are not Liturgical Year and Calendar. Instruction. 1970. equipped to see the broader meaning: the salvation Dommer, Ian. A Tour of Saint John’s Abbey Church. http://www. employees.csbsju.edu/idommer/Church/Window.htm. history of a people in close relationship with God. (Accessed 18 October 2007). Even some members of the monastic community do Goltz, Andrew. Interview by author, 19 October 2007, Col- not fully comprehend the symbolism at work in the legeville, MN. window. Every person who enters the Abbey Church Pope John Paul II, Apostolic Letter Dies Domini. 1998. is meant to be able to fully appreciate the window, Saint John’s University Campus Tour: Part 2. #27: the Abbey Church. http://www.csbsju.edu/sjuphysicalplant/walk but if this is the case, the intended meaning of the tour2.html. (Accessed 18 October 2007). design should be made more available. The window Young, Victoria. “The Design and Construction of Saint John’s beautifully represents the subtle and complex theol- Abbey Church.” In Saint John’s at 150. Edited by Hilary ogy of the liturgical year; it is a truly marvelous visu- Thimmesh. Collegeville, MN: Saint John’s University Press, 2006. al image of Christian life. The beauty of its theology ———. “St. John’s Abbey Church, Collegeville, Minnesota would be even more powerful if everyone could fully (1953–1961): The Benedictines and Marcel Breuer Search appreciate its subtlety. for the Sacred.” Ph.D. diss., University of Virginia, 2003.

21 obsculta Come, Lord of Glory Paul Radkowski

Come, Lord of Glory, everlasting light; Shatter the darkness; pierce our hardened hearts. Hear now your people as we call your name: Come, Lord of Glory, shine forevermore.

Come, Star of Wisdom, beautiful and bright, Lead us and teach us, guide us on our way. Waiting in hope and trusting you, we pray: Come, Star of Wisdom, shine forevermore.

Come, Light of Gladness, radiant beam of joy; Kindle in us the fire of your love. Longing for you, unceasingly we cry: Come, Light of Gladness, shine forevermore.

Come, Sun of Justice, heaven’s gleaming ray; Burn in our hearts; illuminate our lives. Gathered as one, expectantly we sing: Come, Sun of Justice, shine forevermore.

To you, the Father, glory and all praise, To you, the Son, all honor and acclaim, To you, the Spirit, hymns and songs we raise, God of all ages, now and evermore.

Note: This Advent hymn text was written as part of an Individual Learning Project entitled “Praise, Petition, and Poetry: Composing Effective Liturgical Texts.” The text was written for the hymn tune Toulon (“The Voice of God Goes Out Through All the World”).

22 obsculta With Thanks and Praise Timothy Johnston

With shouts of joy, we come to thank you. Praise for the Light of the world. O radiant Light, darkness you banished. Blest be the Lord of all life.

Refrain We give the Lord Glory and Praise. Let us give thanks and sing with gladness!

O hearts rejoice, burning with passion, filled with the light of the Lord, give thanks and praise to our Creator. Come and rejoice in the Lord.

Tremble all earth for Christ is risen. Let every knee bend at his name. Blest is that name now and forever. Come and give praise to the Lord.

Children are we, filled up with laughter, sharing the light of the Lord. Come fill our hearts, O Holy Spirit, that we may sing of your love.

For all the gifts that we’ve been given let us give thanks to the Lord. We sing with joy in adoration for all the goodness of God.

Father be praised, with Son and Spirit, praise to their Living Union in Love. Glory and praise now and forever. Praise for the love of the Lord.

Note: This hymn text was written as part of an Individual Learning Project entitled “Praise, Petition, and Poetry: Composing Effective Liturgical Texts.” The text was written for the hymn tune “Earth and All Stars” by David N. Johnson.

23 obsculta My Cab Driver in Jordan Andrew Gaylord

But because he wanted to justify himself, he said to Jesus, “And who is my neighbor?” (Luke 10:29)

Often times I found that whatever I expected or It was a two-and-a-half-hour ride from Aqaba prepared for when traveling in the Holy Land, very on the Red Sea up to Petra where I was headed. Sa- little ever went as planned. I was left in many situa- lim and I tried to communicate in many ways. First I tions where I could do nothing more than trust in tried speaking very loudly and clearly, “Where do you people, as difficult as this seemed at some times and live?!” Then I tried hand motions (“I love this land”). in some places. Then I resorted to onomatopoeia (acting out a seat- My cab driver in Jordan, Salim, did not drive so belt motion with accompanying “click” noises, upon much as wander down the road, never staying in one discovering the seatbelt was broken). We settled fi- lane but sticking to the shortest route around cor- nally on pointing and smiling. ners. He always was smiling, honking “hello” at cabs It was about 100 degrees outside and the AC we passed on the highway, and even stopping once in was busted. Since I wasn’t used to the heat, I began the middle of the desert to chat briefly with a pass- to feel pretty lightheaded. Every ten minutes, Salim ing friend. My inclination was to say something like, offered me a swig of water from a two-liter bottle “These lane lines have a purpose!” or “Could you before taking any himself. He simply gave me every talk to your friend later, we have somewhere to be!” reason to trust him, but I couldn’t bring myself to. But I didn’t speak Arabic. And Salim didn’t speak any When he stopped the cab at a gas station in a English. Well, I did know two words in Arabic: hello small, desert town, I looked over and saw that we and thank you. And Salim knew maybe a few more had plenty of gas. The thought passed through my words in English. mind that this is where he sells me off to a group Salim and I met at the house of my first cab of terrorists. He returned one minute later with two driver in Jordan, whose name I have forgotten. He cans of pop, walked to my window and held them had taken me from the Israeli border to his house up for me to choose. I picked the orange, because I in Aqaba for coffee, and I initially appreciated this didn’t trust the local cola. friendly gesture to a visitor in his country. Upon For the rest of the trip, he pointed out the beau- entering the large steel front gate I discovered the tiful sites as we passed and continued to keep me house actually belonged to my driver’s older brother. hydrated. He began to grow on me. In Petra, he And as I sat in this strange but comfortable living brought me to a cheap and comfortable hostel, and room, I found that I was unable to appreciate either he agreed to come back for me the next day at 3:00 the coffee I was served or the welcoming conversa- (the kind Italian hostess acted as our translator). tion. I was thinking instead of the price I might catch The next day, strangely, our ride back to Aqaba on the undoubtedly lucrative black market of Ameri- felt like we were old friends. We both began the trip can tourists in the region. I was rather shaken by this a little bit sulky from tiredness after a long, hot day, new experience of “hospitality” from cab drivers. but after an hour we were again smiling and pointing But I had heard this might happen, so I tried to look out the windows. Salim made early use of what we natural as I said a prayer in my head. had found to be a very effective means of commu- When I was told to have another cup of coffee, nication, emerging from our first gas station with big that a new driver would be picking me up soon, as eyes and a big bag of chili potato chips, two choco- my first driver had to return to the border for an- banana bars, two tiny boxes of gum and two cans of other fare, my chest nearly exploded. As I made for orange drink. Road trips are universal, I suppose. He the door I was calmly informed that another driver refused to accept any money for the snacks, though would indeed be coming soon and that as long as I tipped him well. I was in their house I was like their brother. I gave He stays in my mind, and I cannot tell you how them my trust, though somewhat unwillingly. much I learned from this man with whom I ex- Shortly, Salim showed up in his new-looking cab. changed only two understandable words. He was smiling. And it looked like these men might be telling the truth.

24 obsculta Where Two or Three Are Gathered: Kristi Bivens Clustered Parishes Are Our Future

When I was just 16 years old my dad was or- tegration Project. It seems to me if clustering is to dained as a permanent deacon for the Diocese of become the future of the Catholic Church, and in Crookston. He was hired as a pastoral associate at some cases, it is the present, there needs to be a pro- the Cathedral of the Immaculate Conception in cess for cluster life and cluster ministry; there needs Crookston. It was around the same time that the to be a new understanding of parish. Cathedral began sharing a pastor, an associate pas- tor, and a pastoral associate (my dad) with St. Francis Why Clustering? Church in Fisher, Minnesota. St. Francis was referred “Who will make the day to day decisions?” “Will to as a “mission parish” of the Cathedral. Shortly people start leaving the church?” “Why can’t we keep thereafter, St. Mary’s Church in Euclid was added to our Mass times?” “How will the pastor get to know the mix. There really was no cooperation between the us?” “Will our church eventually be closed?” “Will parishes; they simply shared clergy. Over the next 16 our parish staff change?” “How will we survive fi- years it all changed, and it became an extremely con- nancially?” “Are we a parish or are we a cluster?” fusing amalgamation of parish relationships. Soon “What is a cluster?” St. Francis was being served by the pastor from East Parishioners are asking many questions of the Grand Forks, and Crookston was serving Euclid and Catholic Churches in the St. Cloud, Minnesota, area St. Peter’s in Gentilly. Today, because the Cathedral as they prepare to enter a new understanding of has only one full time priest and one part-time priest, church, often referred to as clustering. “Clustered,” they only serve St. Peter’s in Gentilly. Another pas- “combined,” “affiliated,” and “parish-mission” are tor from another parish serves St. Mary’s in Euclid, just a few of the names used to describe parishes along with my dad who still works at the Cathedral that are served together by the same pastor. Even and with St. Peter’s in Gentilly. The only connections though “clustering” has been used for many years, these parishes have are the clergy and the Triduum there is no canonical term or widely accepted pro- of Holy Week, as they celebrate it together at the cess for what is commonly becoming known as clus- Cathedral. However, the people of these communi- tered parishes. ties are connected in other ways: schools, jobs, and There is not a specific definition offered by the some are even related to each other. It has always Catholic Church regarding clustering. Canon Law perplexed me that there was not a more formal con- makes one mention of a pastor serving more than nection between these parishes. They are not that far one parish in Canon 526 §1: “A pastor is to have apart. It has also perplexed me that the arrangements the parochial care of only one parish; nevertheless, keep changing. because of a lack of priests or other circumstances, Now 16 years later, I am an adult member of a the care of several neighboring parishes can be en- parish of my own, which up until six months ago was trusted to the same pastor.” Canon 526 can be seen a parish with its own pastor. The Catholic Churches in the definitions to follow. in the metropolitan area of St. Cloud went through a Several dioceses across the United States offer process, which took 18 months, to determine which definitions of the term cluster. The Archdiocese of parishes would be “clustered.” The process was well Dubuque, Iowa, defines a cluster as “the collabora- thought out and involved ordained and lay people. It tion and sharing among several parishes of pastoral also prepared people well in advance of the changes leadership, staff, resources and/or programs.” Fu- that were to come. Now Christ Church Newman tureChurch, a national coalition of Catholics who Center is sharing a pastor and associate pastor with two other churches and trying to figure out what  John Beal, James Coriden, and Thomas Green, eds. New Com- it means to be the Cluster of St. Mary’s Cathedral, mentary on the Code of Canon Law (Mahwah, NJ: Paulist Press, 2000). St. Augustine Church, and Christ Church Newman  Archdiocese of Dubuque, IA, Office of Pastoral Planning, Center. “Guidelines for Clusters,” http://www.arch.pvt.k12.ia.us/Pas- All of these experiences have led me to my In- toralP/Cluster/clustguidlexpectplan.html (accessed March 16, 2007).

25 obsculta seek the full participation of all baptized Catholics in 2005; however, the number of Catholics is on the in the life of the church, offers a similar definition: rise in the United States. In 1965 there were 45.6 mil- “A grouping of two or three distinct parishes/mis- lion Catholics in the United States compared with sions that remain independent entities, who share a 67.8 million Catholics in 2005. Even though there pastor and are ministered to by a pastoral adminis- are fewer priests and the number of parishes has trator or a team of priests and ministry staff.” The not increased significantly, the strain comes from the Archdiocese of Detroit, whose definition is the only increase in the number of parishioners in each par- one of the three offered here to be based on Canon ish. In the past, more than one priest was available Law, claims that: “A Clustered Parish has a priest as to minister to parishioners in one parish. The ratio its pastor, however the priest may live at another lo- of priests to parishioners was also smaller. Today, in cation and be pastor of more than one community. most parishes, there is one priest to minister to the The communities each have a parish pastoral coun- parishioners. People often expect as much from the cil, and may or may not have geographical boundar- one priest as they did from the two or three priests ies.” The Diocese of Cleveland uses this definition: they had 30 years ago. That is simply not possible. “A cluster is a group of parishes committed to a long Clustering exacerbates the problem. Because priests term relationship of collaboration to plan and pro- are expected to do their ministry for two or three vide pastoral care for these communities. In forming churches at the same time, it becomes more and this relationship, each parish has its own parish iden- more difficult for the priests to attend to the needs tity, canonical status and financial accountability.” of their parishioners. From my current experience, I Each of the four definitions highlights the fact can think of one example. I am member of a cluster that the clustered parishes share pastors, staffs, and of three parishes with two priests to serve them. A resources, but the parishes remain separate entities. small faith sharing group to which I belong invited It is also important to note within the definition both priests to dinner with us one evening. Both from the Diocese of Cleveland, it is mentioned that priests were emailed and called and neither returned the relationship among the parishes is long-term. Re- the messages. They simply do not have the time. lationships between parishes that are not long-term The retirement of priests is another area which are headed for disaster. In order for parishes to begin is impacting the need for clustered parishes. In 2005, working together, they cannot share resources with there were approximately 4,408 priests serving mul- one parish for a year and then two different parishes tiple parishes. By 2010, approximately 1,250 of those for another year. The pastor and the staff will simply men will retire. In 2002, The Los Angeles Times con- run themselves into the ground. There needs to be ducted a survey of priests. They discovered that the continuity between parishes in a cluster. average age of these men was 61. By 2012, just four As the process of clustering parishes becomes short years away, many of these men will be retired. more common, parishioners are asking “why?” The The retirement of these men will only increase the most prevalent reason for clustering parishes is the priest shortage given the fact that the number of or- decrease in the number of priests available to serve dinations is not equal to even the number serving a growing number of parishes and parishioners. multiple parishes who will retire. In 1965, there were 58,432 diocesan and religious Other solutions to the priest shortage have been priests in the United States to serve 17,637 parishes attempted, such as Sunday Celebrations in the Ab- and 4,547 missions. In 005, 43,422 diocesan and sence of a Priest (SCAP). SCAP is a rite developed religious priests were available to serve 19,297 par- by the United States Conference of Catholic Bish- ishes and 2,901 missions. The number of priestly ops (USCCB) to be used in parishes in order for ordinations has decreased from 994 in 1965 to 467 people to gather for worship and receive word and Communion even when a priest cannot be present. The intent of SCAP is to continue Sunday worship  FutureChurch, Lakewood, OH; http://www.futurechurch.org/ in communities without priests where Eucharist can- sopc/finalcrisiskitwebsites-73106.pdf (accessed 10-15-07).  Archdiocese of Detroit, MI; http://www.aodonline.org/ not be celebrated weekly. aodonline-sqlimages/ParishLife/LeadershipServices/Parish- Clustering/ClusterGuidelines.pdf.  Katarina Schuth, Priestly Ministry in Multiple Parishes (Collegeville,  Response to survey conducted by the author. MN: Liturgical Press, 2006), 4.  While the number of parishes has increased since 1965, the  Ibid., 33. number has decreased since 1995 by 426 parishes.  Cited in ibid., 32.

26 obsculta Since the inception of SCAP in 1988, several States and have done so for many years. To have a concerns have arisen. The major concern is that the priest come to a parish and not work collaboratively faithful do not see a difference between SCAP and with the staff can cause many difficulties for the Sunday Mass, because eucharistic liturgy is not being staff as well as the parish.12 celebrated on Sundays on a weekly basis. Eucharistic Finding the best solution for parishes to handle liturgy is the source and summit of Catholic faith. the declining number of priests is difficult. Sunday Since Vatican II, Eucharist has been spoken about as Celebrations in the Absence of a Priest and inter- the “most perfect expression or manifestation of the national priests are possible solutions. Clustering is Church. The Eucharist brings the Church into be- a possible solution. I propose that clustering is the ing. The Eucharist, in fact constitutes the Church.”10 best solution, but it will be a major shift in how peo- In 1995, the bishops of Kansas issued a pastoral ple understand and know parish. It is not the first statement “reaffirming the importance of Sunday time, however, that parishes have changed. The par- celebrations of Eucharist and presenting their posi- ish is an entity that has changed dramatically over the tion on distribution of communion outside Mass on last 2,000 years. Through each change that has been Sundays.” They wanted to heighten the distinction made in parishes something has died, but through between Sunday Mass and a “communion service.” that death new fruit has been born. Because of a blurring of the lines between the cel- ebration of Eucharist and the reception of Commu- Producing Much Fruit nion, the bishops of Kansas restrict “communion services” to emergencies only.11 Amen, amen, I say to you, unless a grain of wheat falls Another solution to the decreasing number of to the ground and dies, it remains just a grain of wheat; priests has been to bring in priests from other coun- but if it dies, it produces much fruit. (John 12:24) tries. While there are many positive aspects, the neg- ative aspects can make things very difficult for par- Parish life is deeply important to many Catho- ish life. Dean Hoge and Aniedi Okure have recently lics. It is where people worship, grow in their faith, published a work on the challenges and opportunities serve others, develop relationships, and share the of having international priests in the United States. most intimate parts of themselves. Parish life is of- The first challenge is language. It can be difficult for ten a constant in a person’s chaotic and changing life. the priests to be understood, especially when saying When the constancy of parish life changes, it is a Mass, which often becomes a very rhythmic process. difficult adjustment for people. But, changes happen Parishioners can find it very frustrating. In my ex- often in parishes: staff members leave and new staff perience, I have heard parishioners say they “may as members are hired, pastors change, familiar hymns well not go to Mass, because they can’t understand are used less often, new methods of faith formation anything anyway.” Without experience and patience are introduced, among many others. The changes on the part of parishioners, the international priests can cause the life of a parish to diminish or the par- will not improve their language skills. It cannot come ish can continue to grow. There is comfort to be at the cost of parishioners. There are also cultural found in the above passage from the Gospel of John. misunderstandings and differing ecclesiologies. For When parishes allow themselves to die to the famil- example, it can be difficult for the priests to work iar, they open their parish life to producing new fruit. with women as equals on staff. The understanding For example, parishes that have implemented fam- of men being superior to women in some cultures ily-based faith formation have reported, anecdotally, can present a problem in a church that has had wom- increased participation by adults in faith formation en as ministers for many years. A sense of the pastor opportunities. Families are growing together in faith; being superior to the other ministers in the parish formation is no longer a program for children, but can cause difficulties as well. Many priests work col- for everyone. Fruit is being borne through the death laboratively with their staffs in parishes in the United of an old understanding of faith formation. Clustering parishes is not only a change in parts 10 Kathleen Hughes, RSCJ, “Sunday Worship in the Absence of of parish life, but a change in the entire understand- a Priest: Some Disquieting Reflections,”New Theology Review 8 (February 1995): 53. 12 Dean Hoge and Aniedi Okure, International Priests in America: 11 Bishops of Kansas, “Sunday Eucharist: Do This in Memory Challenges and Opportunities (Collegeville, MN: Liturgical Press, Me,” Pastoral of Music 20 (February–March 1996): 40–41. 2006), 51–60.

27 obsculta ing of parish. Again, comfort can be found in the be more active in their faith and in the parish.15 passage from John. It is necessary to allow the un- The Industrial Revolution of the eighteenth and derstanding of parish that now we hold to fall to the nineteenth centuries had an impact on the parishes ground and die. We must realize that clustering par- of the Catholic Church. People were drawn to urban ishes will bear fruit for each parish and the church centers for employment in the factories. The par- universal that we could never imagine. ishes in large cities grew exponentially. For example, Over time, the parish has become an entity which in Paris in 1900, an average parish contained 40,000 the early Christians, or even parishioners of 40 years members. People in parishes like the ones in Paris ago, could not have imagined. With each change in were unable to get to know each other and therefore the understanding and life of a parish that has oc- a sense of community was difficult to build.16 curred over the last 2,000 years, a grain of wheat has At the same time in the United States, people fallen to the ground and produced much fruit. were emigrating from Europe and forming par- The Catholic Church has existed for approxi- ishes. The new parishes were often called “national mately ,000 years; however the church is not the churches.” Ethnic groups were the basis for the par- same as it was at the beginning of the 2,000 years. ishes, not geographical areas. Most towns across the The same can be said about Catholic parishes. The United States had more than one Catholic parish, parishes we know today are not the same as they based on specific ethnic traditions. The Polish immi- used to be. In the early Christian church, the com- grants would attend a Polish parish and the German munities tended to be in urban areas and were small immigrants would attend the German parish.17 groups who gathered in people’s houses. There was The history of the development of the Catho- no sense of belonging to the larger Body of Christ, lic parish shows that what we know as parish today but just to the smaller community.13 has not always been. Parishes have adapted to the As Christianity grew over time and spread to many challenges from ecclesial structures and social other areas of the world, Christian communities did and cultural influences. The parishes following the as well. The understanding of belonging to the larg- Council of Trent were a response to the Protestant er Body of Christ began to develop. Parishes them- Reformation. The parishes of the United States are selves began to develop in many ways. Churches in no longer national churches because the immigrants the countryside were ministered to by a circuit rider assimilated into the culture of the United States. The priest or deacon and governed by a bishop. Monas- parishes of today are a response to the church be- teries began to develop and the religious men in the ing a part of the modern world instead of hiding monasteries ministered to the surrounding commu- from it. Clustering parishes is also a response to the nity. Churches were built as shrines at the burial plac- changed faces of the church and the world. It may es of saints. Owners of estates would build private feel as though everything familiar is gone, but the churches to serve the people who worked and lived people of God who belong to these parishes will on their land.14 All of these developments would survive. Parishes have needed to adapt and change lead to the more formal understanding of parish de- with the world around them and will continue to as veloped by the Council of Trent. the world develops. The Council of Trent, 1545–63, gave the first solid teachings around the parish. Preaching and in- What is a parish? struction were to be done every Sunday by the par- In more recent years, as an understanding of ish priests. Priests were to reside in the parishes in parish has developed, so has the theology surround- which they were the ministers. Much of the Council ing the parish. The Second Vatican Council, the 1983 of Trent focused on the hierarchy of the church and Code of Canon Law, and the United States Confer- left the lay people with a passive role in the life of ence of Catholic Bishops have all developed writings the parish. The sacramental life of the parish was about parish that can also be applied to the life of emphasized and practices of eucharistic piety devel- clustered parishes. oped, such as benediction and eucharistic proces- In the Decree on the Apostolate of Lay People sions. The practices of piety gave lay people a way to issued by the Second Vatican Council, the follow-

13 James A. Coriden, The Parish in Catholic Tradition (Mahwah, NJ: 15 Ibid., 31–32. Paulist Press, 1997), 18–21. 16 Ibid., 35. 14 Ibid., 22–24. 17 Ibid., 37.

28 obsculta ing characteristics of a parish are offered: A parish All people of a parish have a role in the life of gathers all types of human diversity and inserts them the parish. All the members of the parish have been into the universality of the church. Within a parish, baptized into the Body of Christ and have been lay and ordained members are to develop habits of called to further the mission of the church, to partic- working cooperatively and make contributions to di- ipate in the life of the parish. Some of the roles have ocesan undertakings. A parish should attract people been clearly defined and are held by priests, deacons, to the church through its apostolic works.18 laity, or religious. The role of the priest is to help pa- The 1983 Code of Canon Law offers much in- rishioners “deepen their union with Christ through formation about a parish, but its definition can be the word and Eucharist and to become one with the found in Canon 515, §1: A parish is a certain com- full family of the Church through the bishop.” Many munity of the Christian faithful stably constituted in other roles are assigned to the liturgist, the faith for- a particular church, whose pastoral care is entrusted mation director, the social concerns director, the to a priest as its proper pastor under the authority of eucharistic minister, the permanent deacon, the li- the diocesan bishop.19 turgical decorator, the music leader, and others. In The parish is for most Catholics the single most order for the parish to mature fully, lay ministry must important part of the church. This is where for be developed with the laity in roles of leadership. It them the mission of Christ continues. This is is also the role of the parish to promote vocations where they publicly express their faith, joining to all the forms of ministry in the church. Without with others to give proof of their communion the promotion of vocations, the church and conse- with one another.20 quently the parish will be left without needed leader- The United States Catholic Bishops Commit- ship. tee on the Parish issued a statement in 1981 entitled, The parish is not an entity in itself. As stated The Parish: A People, a Structure, a Mission. In the above, one role of the priest is to help parishioners statement, the committee outlines its vision of a par- become one with the full church. A parish is part of ish: “Whatever the form, a parish seeks to become a local church under a specific bishop, also known ever more fully a people of God, sharing the mission as a diocese. The parish must share in the mission of Christ and developing the structure necessary for of the local church. The parish is also a part of the supporting its community life and carrying out its worldwide universal church, under the pope. The mission.”21 Three areas need to be considered when tradition and teaching of the universal church guides looking at the parish: the people, the mission, and the local church. The parish is also a member of the the structure. wider local, national, and international communi- According to the statement on the parish, the ties. It is not shut off from the secular world within committee states that the parish is first a people. They which it exists.4 are a people called together by God and empowered The most important part of a parish community by the Holy Spirit to “make increasingly true and ob- is its sacramental life. Through the sacramental life vious their response to God through Christ.” The God acts and the people respond. The eucharistic people are “challenged to continue Christ’s work of liturgy is where the parish has its greatest expression transforming the world into a more graced fellow- of communion. It is in the liturgy where all the ef- ship.” Personal relationships are fostered among the forts of the parish are united with the priesthood of members of a parish in order for them to become Jesus. In the sacrament of reconciliation, the healing brothers and sisters in the Lord. Through the action forgiveness of the Lord is proclaimed to those who of building relationship should grow a desire to care strive to live in Christ. “In all its celebrations of the for those in the parish as well as in the world.22 sacraments the parish makes every effort to attend to the mystery of God’s action, to open itself to the power of the sacramental symbols and to show care 18 Apostolicam Actuositatem (Decree on the Apostolate of Lay for the people engaging in these rites.” People), §10. 19 Beal, Coriden, and Green, eds., New Commentary on the Code of Through the many ways written about above, Canon Law. the parish is constantly trying to become a commu- 20 USCCB Committee on the Parish, The Parish: A People, A Structure, A Mission, Origins 10 (March 1981): 641. 23 Ibid., 643–44. 21 Ibid., 643. 24 Ibid., 644. 22 Ibid. 25 Ibid.

29 obsculta nity of faith. The achievement of the parish becom- of the best structures to encourage participation is ing a community of faith can be measured by “the the parish council. The function of the parish coun- specific ways people acknowledge the identity they cil is to ensure the mission of the parish is being car- have in common and demonstrate the responsibility ried out and to formulate policies which encourage they have for one another.” The proof of commu- the mission and ministry of the parish. nity is a reflection of “the even deeper communion “The parish is basic to the life of the church. It with God that is theirs because of Christ’s gift of the is in the parish that the most intimate concerns of one Spirit.”26 individuals and the broadest reaches of the church’s While the parish has been described thus far as mission come together.”30 What the Second Vatican the people and their relationship, the parish does Council, the Code of Canon Law, and the U.S. Bish- not exist for itself. It exists to further the mission of ops have said about parish until now do not describe Christ. The people of the parish are called to min- clustered parishes. But in a sense they do. There are ister to each other and those in the world around some aspects of parish that do not change when them; they are called to evangelize. Evangelization clustering occurs. Clusters have people gathered in calls believers to deepen their faith while bringing community and the mission is already lived out in the the Gospel message to those who do not know it individual parishes. What does not transfer from the or have been away from the church for an extended documents is structure. The basic tenets the USCCB period of time. The best way for parishes to further offers are necessary for the structure of a cluster, but the mission of Christ is to be a credible witness of they need to be enhanced. faithfulness to Christ.27 Before I can begin to address what the structure It is also an essential part of the mission for of a cluster should be, it is helpful to look to those each parish to provide formation for its members, who have been working with clustering. Men and to work for justice, and to participate in ecumenism. women who work in diocesan planning offices across Formation should be an ongoing, lifelong process the United States are an excellent resource. Through which supports and shapes a Christian life. Through an email questionnaire, I asked several Directors of formation, the people of the parish are made more Pastoral Planning their thoughts about clustering. I deeply the people of God. To work for justice means was especially interested in what makes clustering a the parish is to work to establish a more just society. successful experience for parishes in their dioceses. They can work for justice by identifying critical is- The answers they provided inspired hope in me that sues in the world, convening people, and sponsoring clustering can be a positive experience, even though and supporting efforts to build a society where there for some it is the end of parish life as they know it. is justice, peace, and freedom for all.28 The parish must also be committed to the unity of all of God’s Successful Clustering people. Through ecumenism, parishes can express When I asked the diocesan Directors of Pastoral their common faith in Christ with other Christian Planning what are the elements that are needed for churches. They can also work for justice with other a successful cluster, they offered statements such as churches as well. the ones below: In order for a parish community to grow and its • A common commitment to word, sacrament, mission be maintained, there must be structures in service, and stewardship. place. There is a need for clear pastoral leadership. • A clear understanding of and commitment “Parish leadership challenges everyone to recognize to cooperation. and accept responsibility to both the Gospel and the • Having leadership that respects the dignity church, which is tradition.”29 Leadership encourages of all with the ability to develop consensus collaboration between clergy, religious, and laity. To for action. encourage collaboration, the leadership will need to • The development of a collaborative develop structures which allow for participation in mentality. decision-making and ministries of the parish. One • The development of a larger vision of the church and its mission. 26 Ibid. • Clear communication. 27 Ibid. 28 Ibid., 645. 29 Ibid. 30 Ibid., 646.

30 obsculta Many of the responses were the same. There was Where Two or Three are Gathered a strong emphasis on good leadership, communi- Through my work, however, I no longer see cation, and collaboration between the parishes in clustering as such a daunting experience. I see it as a cluster. Good leadership and communication are an opportunity to create a new understanding of necessary in a parish that stands on its own, but col- church. By bringing parishes together, our experi- laboration is essential for clustered parishes. ence of God can only be enhanced. The words I also asked the directors what could hinder a of the Gospel of Matthew come to mind for me: successful clustering experience and below are some “Again, I say to you, if two of you agree on earth of the answers they offered: about anything for which they are to pray, it shall be • Individualism and parochialism valued more granted to them by my heavenly Father. For where than common good. two or three are gathered together in my name, there • Fear of rejection and criticism by other am I in the midst of them” (Matt 18:19-20). With parishes. words such as these from Jesus, how can the pos- • A society that keeps everyone very busy and sibilities of clustering two or three or four or five fosters observation over participation. parishes be anything but hopeful? Wouldn’t it seem • Unsupportive pastors and pastoral staffs. that the more people who are gathered together in • Struggle for parish survival takes precedence God’s name would only enhance relationships with over mission. God and each other? I think that there is nothing • Poor communication. but a deeper understanding of the Body of Christ • Perceiving that the need to change is imposed to be found. All the members of the Body of Christ from outside the parish community. need to be involved in the life of a cluster: the lay • Weak pastoral leadership. and the ordained, including the bishop. The laity can • Parishioners giving priority to what has been take ownership of their parish in a way they have not and reluctance to move out of their comfort done previously. The ordained can work collabora- zones. tively with the lay members to further the mission I find it interesting that many of their answers are of the diocese and the Roman Catholic Church. A the exact opposite of what was offered as successful new understanding of parish is an excellent way for elements necessary for clustering, such as weak lead- all members, lay and ordained, to work as the Body ership and poor communication. There also seems of Christ. to be some fear for parishioners of moving into a new experience of parish. The fear is normal. Many We Are Clustered . . . Now What? people fear change. Often clustering can become what it was in my I also find it interesting that one person identi- childhood, simply the clergy serving multiple parish- fied, “A society that fosters observation over partici- es and passing around the smaller parishes from larg- pation due to multiple commitments,” as hindering er parish to larger parish. That cannot be what clus- a successful cluster. I think the respondent was try- tered parishes look like. Pastoral staffs cannot handle ing to find a nice way to describe the “busyness” of an increased workload that serving two, three, four, people’s lives. In order for a cluster to be success- or even five parishes will bring. I think the words ful, the members of the parishes must be committed of Vic Klimoski, in the preface of Katarina Schuth’s to it. Given the multiple commitments of people in book, say it best: today’s society, it will be very difficult to get them It is not just bishops and their staffs who have involved in the life of the parish. to figure out what to do each year as priests Clustering can seem like a daunting experience. retire or die, thus decreasing the number of Many parishioners and ministers to whom I have those available for assignment. It is not the talked or listened do not like it and do not see it as priest’s duty to run himself ragged just so St. a positive step for the church. “All we need to do is Ann’s Parish doesn’t have to give up its 9:00 ordain women and married men and that will solve a.m. Sunday Mass. The cluster model belongs to the the problem. Then we don’t need to share a priest,” church, and we together have a responsibility to pray is a comment I have heard often. Whether I agree or steadfastly for guidance, to assist each other through the disagree with them does not matter. The church is grief and anger that might arise, and to be courageous not in that place now and we have a problem which in developing or adapting structures that bring sanity we need to solve.

31 obsculta and efficiency into the cluster’s life. This is a sacrificial the individual parishes to begin to get to know each call to lay people, but a call that resonates with the the- other.34 ology of baptism and the eloquent vision of the church The next suggestion McKeown makes is to hold as the Body of Christ. 31 a non-threatening cluster-wide social event. The The words above inspired me to accept the re- event should be non-competitive. A softball game sponsibility of the cluster model belonging to me. pitting parishes against one another would not build I will lay out in the rest of the paper a process that community, nor help the people to get to know each will call forth the gifts of the people of the parish. other. One event could be a hymn sing with a so- What I propose will not be easy, nor will it be accom- cial afterwards. In order to avoid conflicts over who plished overnight, but it needs to be done. I propose will host it, choose the largest parish for this first a movement from cooperation between the parishes gathering in the hopes that many people will attend. in a cluster to a formal collaborative ministry. It will The responsibilities for the hymn sing and the so- lead the cluster to what Philip Murnion terms a cov- cial should be divided between the parishes, making enant communion.32 sure people from each parish are working together So, why begin with cooperation? Why not just on planning the event. It is also a good idea to have jump right in and build a collaborative ministry in those hosting the social be from each parish. Get the the cluster? We all know change is not something parishioners working together in the kitchen, which that comes easy for people. For the last 40 years, can be a very social place.35 parish life has been a certain way. When you change After holding the social event, hold a one time the way a person gathers for worship or experiences adult or youth formation event. Perhaps the event church, you are changing something very personal to can be a catechist in-service for all the parishes or him or her. In the bishops’ document on the parish a day of reflection surrounding a season or feast of to which I referred earlier, it is stated “The parish is the liturgical year. Again it is important to make sure for most Catholics the single most important part of that staff members or parishioners from each parish the church. This is where for them the mission of are involved in the planning. Moving from a social Christ continues. This is where they publicly express event to a faith formation event can begin to move their faith, joining with others to give proof of their people together around issues of faith.36 communion with one another.” The fourth step McKeown offers is to initiate a short term activity. Bible studies or faith sharing Parish Cooperation groups with members from each parish that last only In the book, Sharing More Than a Pastor, which is a a few weeks would work well. Promote them as a study of clustering in the Diocese of Superior, Wis- cluster-wide event. Many dioceses have begun using consin, Joan McKeown describes a process to build a program called Why Catholic? A program like Why cooperation between the parishes in a cluster.33 Catholic? offers people the opportunity to build small McKeown first recommends inviting all the par- faith-sharing communities. By bringing people from ishes to one parish’s social event. Perhaps one par- the various parishes together, they will begin to know ish holds an annual fall festival. The members of each other on more than a social level.37 the other parishes in the cluster should be invited, Finally, begin to establish cooperation in current but the invitation needs to be more than a bulletin programs. McKeown suggests focusing on the areas notice. Representatives from the parish should ex- and programs of the parish with the most open- tend personal invitations to the other parishes at minded people who have the least sense of parochi- their Masses. Staff members and parishioners could alism. It will be difficult for people to give up owner- encourage individuals they encounter to attend the ship of a program with which they have worked for activity. It would be an opportunity for people from a long time. Another option would be to choose a program where the need for the cluster is the great- est. Perhaps it is a program which is not working well 31 Victor Klimoski, preface to Priestly Ministry in Multiple Parishes, by Katarina Schuth (Collegeville, MN: Liturgical Press, 2006), xiv–xv; emphasis added. 32 Philip Murnion, “Parish: Covenant Community,” Church 12, 34 Ibid., 65. no. 1 (Spring 1996): 5–10. 35 Ibid., 66. 33 Joan McKeown, Sharing More Than a Pastor (Grantsburg, WI: 36 Ibid., 68. ARC Research Company, 1993). 37 Ibid., 69–70.

32 obsculta in any of the parishes.38 implemented with parishioners. McKeown proposes that the more the parish- The first step is to examine one’s beliefs and ioners work jointly, the less they will sit and wait for behaviors about collaboration and to confront those “Father” to make all the decisions.39 They will begin that hinder one’s ability to collaborate. In order for to explore new possibilities for the cluster on their collaboration to be successfully implemented, all of own. This, in my mind, is the beginning of formal people’s biases, concerns, and hopes for collabora- collaborative ministry. Cooperation among the par- tion should be brought out into the open. It is neces- ishes in the cluster is about the parishioners getting sary to confront the concerns and biases people may to know one another. It is an antidote to parochial- have or they will continue to cause problems in the ism. Without it, the cluster cannot move to collab- life of the cluster.4 orative ministry. The next step is to develop a clear vision of min- istry which guides the actions of and decisions made Collaborative Ministry by the cluster. Developing a vision at times can be a Collaboration in ministry is a response to the meaningless process; it can produce a statement that call received in baptism to recognize the charisms of has no real meaning. Sofield and Juliano offer criteria the Holy Spirit.40 Loughlan Sofield and Carroll Julia- for developing a vision to help the implementation no take the definition even further; collaboration is process become more than that. The vision must: the “identification, release, and union of all the gifts • Give a general direction for ministry; in ministry for the sake of mission.” They highlight • Be accompanied by specific goals; three key elements of collaboration: “the essence of • Be expansive rather than restrictive; collaborative ministry is gift, collaborative ministry • Be owned by those affected by it; the vision is a vehicle for ministry and the goal is always the cannot be developed without the people mission of Jesus Christ.” 41 Sofield and Juliano base who are affected by it; some of their work on the work of Bishop Howard • Move to action as a result of concrete Hubbard from the Diocese of Albany, New York. implementation steps.44 Bishop Hubbard’s words sum up collaborative min- The third step is to develop a method to discern istry well: It is based on one’s baptismal call, every the gifts of the community. However one develops member of the church has received this call, and the this method, Sofield and Juliano give certain condi- call is given to “advance the mission and ministry of tions that will help create a climate in which people Jesus in our world.”42 will feel free to discern their gifts. I would recom- The implementation of collaborative ministry mend developing a staff day of reflection. will not be easy. It will require a commitment on • Offer adequate time for private, prayerful the part of staff and parishioners. It will require reflection. people to give up ownership of programs of which • Physical surroundings should be conducive they have been a part for many years. It will require to dialogue, allowing participants to share patience, because collaborative ministry cannot be the gifts they have identified. implemented overnight. • Participants should know each other well In their book, Collaboration: Uniting Our Gifts in (which is developed during the cooperation Ministry, Sofield and Juliano offer a process to help between the parishes). parishes implement collaborative ministry. Below I • Examine ways in which their gifts can be will outline and explain their process. It is important used in ministry. to note that I believe collaborative ministry should • An objective presentation can set the tone first be implemented with the staff members from and direction for gift discernment.4 each parish. After that has occurred, then it can be The fourth step is to clarify the roles of the members. The most effective ministry occurs when

38 Ibid., 70–71. the role one takes on in the cluster is compatible with 39 Ibid., 71. his or her gifts. Clarifying one’s role also includes the 40 Norman Cooper, Collaborative Ministry: Communion, Contention, need to evaluate to what extent the ministry is be- Commitment (Mahwah, NJ: Paulist Press, 1993), 6. 41 Loughlan Sofield and Carroll Juliano,Collaboration: Uniting our 43 Ibid., 148–49. Gifts in Ministry (Notre Dame, IN: Ave Maria Press, 2000), 17. 44 Ibid., 150. 42 Ibid., 148. 45 Ibid., 153–56.

 obsculta ing performed collaboratively as well as whether the requirements to be a member of a parish or a cluster. ministry could continue without the specific minister The parish needs to keep calling people into more in the role.46 deeply committed relationships with God and one The final step is to empower a group to imple- another, regardless of financial status, race, or sinful- ment collaboration following the use of collabora- ness.49 tive ministry among staff members. The above steps Third, the covenant communion entails a call should be repeated with parishioners in some man- to stewardship. Many people assume that the term ner, especially the step of gift discernment. Imple- stewardship means a financial contribution. But mentation is not necessarily the sole responsibility Murnion uses it to designate more than monetary of the staff. One example Sofield and Juliano offer gifts. Stewardship is the commitment of one’s gifts is the parish pastoral council. Regardless of who to the mission of the church and for the good of implements collaboration, Sofield and Juliano offer the community.50 Through collaborative ministry, the three tasks to help accomplish the implementation: members of the cluster have committed their gifts • Identify the needs of the community (I for the mission of the church and for the good of change that to cluster). the community. • Discern the gifts and resources available. Finally, the parish as covenant communion en- • Establish the structures to bring about a courages people to live out the communion with all marriage between the needs and the gifts of God’s family. It extends beyond the church build- and resources.47 ing and the Catholic community.51 Parishioners can- As I said before, collaborative ministry will not not be focused solely on the life within the walls of happen overnight nor will it happen without hard the parish or boundaries of the cluster. All God’s work. But when collaborative ministry is in place, people should be treated as such. Through the cel- the people of the cluster will become more fully the ebration of Eucharist and common ministry, the Body of Christ. They will become what Philip Mur- people of the cluster should be prepared to serve nion calls a covenant communion. God’s world. Murnion describes the role of covenant com- Covenant Communion munions as: The parish, according to Murnion, needs to supporting and demanding, encouraging free move beyond community into a covenant commu- expression without sacrificing expertise or nion. I believe that a cluster needs to do the same. standards of authenticity, acknowledging each There needs to be a deeper relationship among the person’s responsibility for conscience and life people in a parish or a cluster. Community can be a as well as the community’s obligation to reveal very broad, generic term that applies to many groups the personal and public demands of disciple- of people. In order to understand the term covenant ship. They are expressions of the mystery of communion, I will highlight what Murnion charac- God’s action, the moral demands of God’s terizes as a covenant communion. family, and the requirements of mutual respon- First, Murnion points out that the communion sibility.52 and the covenant are formed by God: it is God, Clustered communities can become a covenant com- through Christ and the Holy Spirit, who calls and munion. They can live out what Murnion describes empowers people into communion. “It is within the and through their lives, can bring people into deeper parish that we express that the communion of the relationship with God and each other. church is neither our choice nor an answer to our needs. It is our response to God’s love for us, which Moving Forward in Hope is present in the action of the Eucharist and the life Cooperation to collaboration to covenant com- of the Church.”48 munion is a model for a new understanding of par- Second, the covenant communion must be as ish as a member of a cluster. It is a structure that can inclusive as possible, which begins with baptism. We be implemented to help bring hope and life to a par- do not need to earn our inclusion or meet certain 49 Ibid., 7–8. 46 Ibid., 156–60. 50 Ibid., 8. 47 Ibid., 160–61. 51 Ibid. 48 Murnion, “Parish: Covenant Community,” 7. 52 Ibid.

34 obsculta ish. As I have said before, clustering can seem daunt- gical Press, 1998. ing and so can the movement from cooperation to ———. Parish Planning: A Practical Guide to Shared Responsibility. Collegeville, MN: Liturgical Press, 1994. collaboration to covenant communion. But, I would Hubbard, Howard. Fulfilling the Vision: Collaborative Ministry in the like to return to the scripture quote from Matthew: Parish. New York, NY: Crossroads, 1998. “Again, I say to you, if two of you agree on earth Schuth, Katarina. Priestly Ministry in Multiple Parishes. Collegeville, about anything for which they are to pray, it shall be MN: Liturgical Press, 2006. granted to them by my heavenly Father. For where Searle, Mark, ed. Parish: A Place for Worship. Collegeville, MN: Liturgical Press, 1981. two or three are gathered together in my name, there Sofield, Loughlan, and Carroll Juliano. Collaboration: Uniting our am I in the midst of them” (18:19-20). Learning to Gifts in Ministry. Notre Dame, IN: Ave Maria Press, 2000. work and worship together is a challenge for any in- ———. Collaborative Ministry: Skills and Guidelines. Notre Dame, dividual parish. It will become an even bigger chal- IN: Ave Maria Press, 1987. Weldon, Michael. A Struggle for Holy Ground: Reconciliation and the lenge as more and more parishes are clustered. But Rites of Parish Closure. Collegeville, MN: Liturgical Press, if we only recall the words from the Gospel of Mat- 2004. thew, we can be reminded that this new experience of being church can bring us into deeper relation- Websites: ship with God and with each other. Wherever we are Archdiocese of Detroit: gathered, God is present. http://www.aodonline.org/AODOnline/ Parish+Information+6911/Parish+Clustering+1476/ Clustered parishes are becoming more and more Parish+Clustering+-+Guidelines1.htm common. I have spent half of my life in clustered parishes. It is not a new phenomenon for me. But it Archdiocese of Dubuque Office of Pastoral Planning: is in many parishes today, especially in urban areas. http://www.arch.pvt.k1.ia.us/LeaderDevPastPlan/index.html Clustering has been the past for some, the present Archdiocese of Philadelphia: for many, and most likely will be the future for all http://www.archphila.org/pastplan/newstuff/ClusterPastoral of us. Planning/index.html

Bibliography Diocese of Cleveland Vibrant Parish Life: http://www.vibrantparishlife.org

Articles: Diocese of Green Bay, Cluster Models: Folse, Pamela. “Parish Clusters: A Future Trend that Has Be- http://www.gbdioc.org/pdf/pastServMultiParishClusterModel. come Present Reality.” Today’s Parish 38, no. 4 (April–May pdf 2006): 10–11. Murnion, Philip. “Parish: Covenant Community.” Church 12, FutureChurch, Lakewood, OH: no. 1 (Spring 1996): 5–10. http://www.futurechurch.org/sopc/finalcrisiskitwebsites- United States Conference of Catholic Bishops Committee on 7106.pdf the Parish. “The Parish: A People, a Mission, a Structure.” Origins 10, no. 41 (March 26, 1981): 641–46.

Books: Beal, John, James Coriden, and Thomas Green, eds. New Com- mentary on the Code of Canon Law. Mahwah, NJ: Paulist Press, 2000. Bausch, William. The Hands-On Parish. Mystic, CT: Twenty-Third Publications, 1989. ———. The Total Parish Manual. Mystic, CT: Twenty-Third Pub- lications, 1994. Cooper, Norman. Collaborative Ministry: Communion, Contention, Commitment Mahwah, NJ: Paulist Press, 1993. Coriden, James. The Parish in Catholic Tradition: History, Theology, and Canon Law. Mahwah, NJ: Paulist Press, 1997. McKeown, Joan. Sharing More than a Pastor. Grantsburg, WI: ARC Research Company, 1993. Hoge, Dean, and Aniedi Okure. International Priests in America: Challenges and Opportunities. Collegeville, MN: Liturgical Press, 2006. Howes, Robert. Bridges: Toward the Inter-Parish Regional Community . . . Deaneries, Clusters, Plural Parishes. Collegeville, MN: Litur-

 obsculta Vignettes from the Vineyard Helen Rolfson, OSF

I later had the charge to join a committee inves- tigating the feasibility of a Monastic Studies program here in the School of Theology. A consultation was held in a very blizzard-ridden January, in which many wise monastic men and women were invited to discuss the matter and give advice. The consultation opened with a dinner in the Centennial Room in the Quad. The invited guests were very demure and practically kept monastic silence as the dinner began. Then a bat flew in, and began to strafe the tables. That caused a certain I am very grateful to God for all the years I have fluster. Abbot Jerome stood up and flapped his scap- been granted in the service of teaching people who ular at the bat, driving it out the door. He sat down, have zeal for ministry. The privilege of teaching theol- with a satisfied smile for his show of leadership, only to ogy and spirituality makes me practically the luckiest see the bat fly in the other door and zoom even lower person in the world, as well, for I get to spend my time over the dinner tables. That led the assembled group where my heart is. Have I become a better teacher along to move under the tables. Abbot Jerome ousted the bat the way, for all those years of practice? I only know that once more. This time it did not return. (It was found I learned a lot from my students and colleagues about the next day in the dean’s office.) That broke the ice, pedagogy, but principally in teaching the way I would and conversations after that were quite spirited, to say want to be taught as an adult learner. It has also been the least. It also didn’t hurt that the next general dinner a joy to teach in a department where there have been was held in the Student Refectory at the same time as a little or no petty jealousies. The more one learns about hypnotism demonstration! academia, the more one realizes that colleagues at other To make a long story short, we decided to run institutions often have harrowing tales to tell of depart- the program. The rest is history. The Monastic Studies mental in-fighting. Here, rather, I have benefited from Program was launched by a course in Monastic Spiri- a hospitable environment, made possible by large-spir- tual Theology, which I was privileged to share with Fa- ited colleagues and administrators. ther Jean Leclercq, OSB, renowned monastic scholar. As a little girl, I got to know Saint John’s by way of He was a delight to work with, and would stuff every my Benedictine uncle. On a visit to him, it was thrill- pocket in his habit with little papers on which he would ing to enter campus by way of a route through the write bibliography notes. Once he lent me a folder of woods, after which a view of the “twin towers” would some articles which were as yet unpublished. I prompt- emerge. Praying Vespers in what is now the Great Hall ly mislaid it, and spent an entire Sunday going through is also one of those memories that echo every time I my office looking for it. I finally called him up to con- pass through that hallowed space. (Even back then, fess the loss, expecting thunder to rain on my head. it was clear that a bigger worship space was needed But he was confident the folder would eventually show for the needs of the entire community!) I used to tell up, and assured me I shouldn’t worry. The next day, it friends who would inquire about my having entered turned up, like the bat, in the foyer of the dean’s office! the Franciscans instead of the Benedictines that had I I had absent-mindedly laid it down there before having been masculine instead of feminine, I probably would a visit with the dean. I was left with a great amazement have asked to enter Saint John’s, as it always gave off at Father Leclercq’s detachment. the aura of signal beauty and the hospitable care given The chance to work with graduate students, most by many people. While I am a committed Franciscan of whom were preparing for some form of ministry, (the celebration of my golden jubilee of profession is was a joy. The January term course in Liturgy and the next year), I have a special spot in my heart for the Arts brought tours to many area churches, as well as Benedictine spirit, and it was thanks to the invitation guests and artists to the class. Father Abbot Baldwin of Sister Mary Anthony Wagner, OSB, then dean of Dworschak was always on my schedule, as he would theology here, that I entered the Saint John’s scene to share the wonderful story of how the Abbey Church teach Liturgiology. (Never mind that I had to find out was built. I am so glad that we were able to make a what that was.) video of his presentation before he died. Frank Kac-

36 obsculta marcik, used to tell us how unique the class was; he the door and getting no response, I called 911, and the knew of no other seminary offering such training. firemen were out in a matter of minutes. The occupant Christmas Eve and the Easter Vigil were always had made popcorn in the microwave (source of the special moments to share in the Saint John’s commu- fire), and then had a stroke and became unconscious as nity. Some of us who lived off campus occasionally he went for the door. So, soon he was off to the hospi- braved dreadful weather to get there. But one Easter tal on a stretcher. The poor man eventually died, as he Vigil eve, I came up the hill with scholars from the never did recover from the event. At Saint John’s, I was Ecumenical Institute, only to behold a fantastic display astounded to read in the Record the log of near-daily of Northern Lights flashing across the sky. We stood responses to smoke alarms on campus! I am grateful under the bell banner, watching, and just as the last to be in a place with its own fire department! I can tell bells were signaling time to enter the church, the aurora you that the threat of fire wreaks havoc on my powers borealis faded away. Such good “liturgical planning” of concentration. doesn’t happen every day and we remained in awe of One of the joys of living and working in the Saint the spectacular show. John’s environment has been intellectual stimulus af- In our personal evaluations, faculty members are forded by the many resources of such a university as often asked to list their publications. That’s all well and ours. Let me just mention the friendship with many good, and as it should be, but somehow, I feel even scholars from the Ecumenical Institute. These creative prouder of the publications and public presentations individuals have shared and continue to share the fruit of students or alums at learned societies. They do us of their labors and their sabbatical “leisure” in a very all proud. I hope that my own scholarly work over the generous way. When I was on sabbatical myself once, I years has inspired my students to continue to outdo told myself I would then take the opportunity to go to their professor. It has also been a source of much joy to concerts and lectures with great abandon, as so often learn that former students have gone on to teach, some the pressures of work hindered me from taking advan- of them right here at Saint John’s. tage of the many opportunities of enrichment right Should I tell of some of the interruptions to here on our campus “behind the pine curtain.” Well, scholarship that came about by fire? One of my little to my astonishment, I found at the university where two-year old neighbors, in an apartment in St. Joseph, I had settled for the semester’s research little cultural in the absence of his parents, put a package of cake opportunity at all! It made me doubly grateful to come mix on the stove burner and turned it up to high. It was back to the Saint John’s–Saint Ben’s area, where I could just providence that I had not already left for the uni- at least feast occasionally at the rich banquet that is of- versity. I always thought it would be fun to “break glass fered here. One comes back with new eyes and learns in case of fire.” Well, I did just that, and put the fire “to see the place for the first time” (T.S. Eliot). Not out and rescued the screaming kid. A second occasion only is there great opportunity here, culturally speak- came when I called the fire department for an alarm ing, but it is consistently on a professional level. going off on the apartment underneath me. The stu- I will not give vignettes of all the rich years here. dents living there, the firemen reported, had left a pan The past years were not all “ups” nor were they all of something on the stove, and then left. I eventually “downs.” They contained the normal mixture of joys moved to St. Cloud, where a few years later, the apart- and sadnesses, as we still await the Parousia. I men- ment building burned down. Someone had dropped tion some of the myriad things that have made me very cigarette ashes into a bag containing Christmas decora- grateful for the chance to serve God here, in this place, tions on their balcony. My biggest worry as I sat on the at this time. lawn watching the spread of the fire from apartment to apartment and along the roof was the pile of compre- hensive exams lying on the dining table, as well as my air ticket to Kalamazoo. I was fortunate in that I lost lit- tle by way of smoke or water damage, and all my neigh- bors were safe. Generous friends took me in, giving me their sewing room as a refuge until I could move to another residence. And in my next place of residence, I awoke about 3:00 one morning, hearing what sounded like an apartment smoke alarm nearby, and smelling smoke. Investigation revealed that it was coming from the apartment immediately below me. After banging on

37 obsculta The Passion of St. Anthony Jeremy Schwager

A certain darkness envelops me, In which dark ones dwell, And I like a resident alien, Receive their disapproving stares.

Coming near, I see their desire. Fear closes in on me. A winding sheet wrapping tight, Preventing resistance or escape.

Then they close in, circling, A great legion of calculating malice. “A piece of flesh here, Some dignity there, but keep him alive.”

And so piece-by-piece I disappear, From the inside, they pull out what once was me, Until only a shell remains And a certain lightness pervades.

National Cathedral John Mark Feilmeyer Washington DC

38 obsculta The Synod of Whitby Nick Ratkay

The Venerable Bede is arguably one of the yet prospering throughout his/her life, without most important figures of early medieval Christian- the eventuality of divine punishment. This is ity. Born in the late seventh century, Bede became not to imply that all the information in the His- the premier scholar of the monastic communities tory should be viewed as false. However, Bede at Wearmouth and Jarrow and was well-known for constructed his material to emphasize certain his scriptural commentaries and other works. His viewpoints. various writings have offered historians insights into The theological and spiritual viewpoints of the the popular customs, beliefs, and spirituality of his Ecclesiastical History did not end with Bede providing era, while simultaneously expressing medieval writ- examples for imitation. Bede also wished to stress ing styles and trends. Bede’s most famous work is that unity in the church, under the Roman tradition, entitled The Ecclesiastical History of the English Nation, was of the utmost spiritual importance. This was and as the title suggests, it was written to document especially true when concerning the celebration of the history of the English people in relation to the Easter and other festivals. Corning points out that Roman church. Bede wanted to show how God had “Bede well understood the harm that division could planned for the English to unite under the Roman bring to the Church and its mission if it divided into church and become the English nation. One must competing groups,” so to emphasize the importance recognize, however, that Bede’s Ecclesiastical History of unity, Bede gave the Synod of Whitby a central was not a study of history according to modern dis- location in the Ecclesiastical History (book III of V; ciplines, but was shaped and developed according to right in the middle). At this synod, which took place Bede’s own theological agenda. This particular work in the mid-seventh century, the representatives of was composed under the guise of a “salvation his- Rome persuaded the Celtic Christians of Northum- tory,” whose purpose was to explore how God had bria to conform to Roman practice. By implement- been manifested through the medium of human ing the Roman liturgical rite throughout the British time and events.  Isles, the dissident Celtic church was brought into When one considers Bede and the genre of communion with Rome and mainstream Christian- salvation history, it is important to recognize that ity. Bede clearly stated his Roman allegiance in the the Ecclesiastical History conveys Bede’s own spiritu- dialogue between Wilfred, who represented Rome, ality and theological outlook. Bede pointed out in and Colman, who represented the Celtic rite. At the the preface to the Ecclesiastical History that histories synod Wilfred stated: were written in order to serve a moral purpose. Bede You certainly sin, if, having heard the decrees of states: the Apostolic See, and of the universal church, For if history relates good things of good men, and that the same is confirmed by holy writ, the attentive hearer is excited to imitate that you refuse to follow them; for, though your fa- which is good; or if it mentions evil things of thers were holy, do you think that their small wicked persons, nevertheless the religious and number, in a corner of the remotest island, is pious hearer or reader, shunning that which is to be preferred before the universal church of hurtful and perverse, is the more earnestly ex- Christ throughout the world? And if that Co- cited to perform those things which he knows lumba of yours (and, I may say, ours also, if to be good, and worthy of God. he was Christ’s servant), was a holy man and In response to Bede’s view, Caitlin Corning states the powerful in miracles, yet could he be preferred following: before the most blessed prince of the apostles, Bede viewed it as his responsibility to produce to whom our Lord said, “Thou art Peter, and a work of history that would edify his read- upon this rock I will build my church, and the ers, he would not present someone as evil and  Caitlin Corning, The Celtic and Roman Traditions: Conflict and Consensus in the Early Medieval Church (New York: Palgrave  Osmund Lewry, The Theology of History (Notre Dame, IN: MacMillian, 2006), 69. Fides Publishers, Inc., 1969), 41–46.  Ibid., 70.  Bede, Preface.  Ibid.

39 obsculta gates of hell shall not prevail against it, and law of the creation and the divine plan. to thee I will give the keys of the kingdom of Bede felt that Rome knew the “law in the universe” heaven”?  and with that, the precise times and dates in which According to Bede the only proper doctrine was liturgical celebrations were to be carried out. Cele- the Roman tradition, which “ought to be preferred brating on the correct day ensured that the universal before all the traditions of the Scots.” Anything church was fully orthodox and always on par with outside the Roman practice was considered to be God in heaven. in error and subject to scrutiny until unity had been Bede’s spirituality can also be seen in the role achieved. that he gave to Scripture in the Ecclesiastical History. The strategic placement of the Synod of Whitby The Easter controversy provided Bede with an op- in the Ecclesiastical History suggests that Bede viewed portunity to use Scripture to justify why the Roman the adoption of Roman practice as a climax, or turn- Easter was more orthodox. One example of Bede’s ing-point in the history of the English and Irish use of Scripture to support Roman authority can be churches. Bede wanted to stress the harmony that found in his description of the conversion of the there was between the “divine law” and the “human northern Picts. Bede describes the Picts as being law.” In class, a fellow-student commented on the “rude and barbarous,” yet “because they had not laid relationship between divine law and human law and aside the fervent grace of charity, they were worthy mentioned the harmony that is recognizable in the to be informed in the true knowledge of this par- church when Catholics throughout the world are ticular.”10 From Bede’s perspective only Rome had celebrating a great feast with a common rite. One the scriptural authority to teach the “true knowl- might ask what American Catholics would learn edge” to the Picts. Bede cites Philippians 3:15 where of other Catholic cultures if they knew how much Paul refers to those of a different attitude (the Celtic they had in common through Christ and the church. church, according to Bede) being corrected by God Awareness would cultivate the harmony that would (the Roman church, according to Bede). Keeping up lead to a new appreciation for other cultures and in- with the genre of salvation history, Bede wants to creased faith through fellowship. Where can we find stress that it was God’s will that the Picts were to be the leadership necessary for this type of unity? Bede converted and Bede uses this biblical prooftext to found it in Rome. The harmony and unity he sought justify Rome’s place in that conversion. could only be realized through communion with the Scripture also played a major role in the Synod Roman church and its customs. Thomas O’Loughlin of Whitby due to each side citing specific biblical states what is most important to this communion: passages and biblical traditions as evidence for their What was at stake was the harmony between arguments. Colman cited the Johannine tradition of human and divine law. God had created the celebrating Easter between the fourteenth and the universe in an orderly and numbered way; ev- twentieth moon of Nisan, while Wilfred represented erywhere its order was a testimony to the ideas the synoptic tradition of keeping Easter from the fif- in mind of God as he created, and to see these teenth to the twenty-first moon of Nisan. The differ- patterns in material creation was to see beyond ence between the two was clearly biblical. The Celts matter into the divine purposes. . . . So fixing rightly believed that Christ’s passion took place on any festival, much less the central festival of the same day in which the Passover lambs were slain Easter, was not just a matter of ecclesiastical (John 19:14). The Romans, however, believed that decision, but of tuning in to the law in the uni- Christ’s passion took place on the day of Passover verse around one. Christ had suffered at the and that the last supper was a Jewish Passover meal. time of the Passover; that was when the divine- This would have meant that the Jewish Sanhedrin ly chosen “hour had come” and it was this key would have broken tradition and left their homes on moment in the whole history of the universe the night of Passover in order to search for Christ to that they wanted to relive at Easter. . . . Getting arrest him. With the two practices laid out Bede once the arithmetic right was a matter of the basic again used Scripture to justify the Roman liturgical tradition, despite its inaccuracy. Bede used St. Peter’s  Bede, III.25.  Ibid.  Thomas O’Loughlin, Celtic Theology (New York: Continuum,  Celtic Monasticism with Mary Forman, OSB. Saint John’s 2000), 76–77. School of Theology•Seminary (Spring 2007). 10 Bede, III.4.

40 obsculta authority from Matthew 16:16-19 to justify not only church father Eusebius, whose Church History carried his own belief in Roman authority as stated above, a certain measure of authority in its own right. Bede but also to prove Rome’s authority in scriptural in- affirmed their authority by relating: “That this is the terpretation. Christ had given the ultimate authority true Easter, and the only one to be kept by the faith- to St. Peter and his successors in Rome when Peter ful, was not newly decreed by the council of Nice, received the “keys to the kingdom of heaven” (Matt but only confirmed afresh; as the Church History 16:19). This divinely mandated authority outweighed informs us.”12 any authority that the Celtic church believed St. Co- When looking at Bede in the context of history lumba to have had. Bede interpreted Scripture in a one sees a person whose spiritual life dictated his way which highlighted the Spirit’s actions within the intellectual career. His many writings included bibli- church, including inspiring it to uphold the synoptic cal commentaries, histories, and works of science, tradition. It was the Holy Spirit who had inspired which were all written with the purpose of admon- and guided the Roman church since the time of St. ishing his audience to follow true doctrine and live Peter; Bede used this divine inspiration and author- exemplary lives. As a product of “the Golden Age ity as evidence supporting the Roman customs. Al- of Northumbria,” Bede was the first historian to though Bede spoke little about the Spirit in his Eccle- comment upon the “Saxons” or to portray the Eng- siastical History, it is implied that the Spirit’s presence lish as a religious nation under Christ.13 The general was perpetually felt throughout the land due to the culture of Bede’s day was one where monastic life church’s role as the intermediary between God and flourished and helped to lead the church and society his people. through the supposed “Dark Ages.” Bede’s own mo- The Holy Spirit not only inspired the church nastic school was influenced by Canterbury, which to profess the correct doctrine, but it also gave the was, in turn, influenced by Rome, leading Bede to church the divine authority that served as its basis support Roman practice and develop a loyalty to Ro- for ecclesiastical supremacy. As stated above, author- man authority.14 His school also influenced him to ity played a major role in the Ecclesiastical History, es- take up an interest in calculations,15 which were be- pecially when one considers the way Bede used the lieved to reflect the relationship between heaven and authority of Scripture as evidence to support his earth that was mentioned above. pro-Roman argument. Aside from Scripture Bede When a modern historian attempts to use a sal- also cited the authority of the universal church as vation history (or any spiritual writing for that mat- evidence for the orthodoxy of the Roman rite. At ter) to reconstruct the past, he or she must remain the Synod of Whitby, Wilfred attested to the univer- aware of several things. Philip Sheldrake points out sality of the Roman rite: that modern historians must remain aware of the fact The Easter which we observe, we saw celebrat- that the “spirituality of ideas [in religious writing] is ed by all at Rome, where the blessed apostles, inherently elitist” and that “the [primary] evidence is Peter and Paul, lived, taught, suffered, and were never complete.”16 Sheldrake also states that “all his- buried; we saw the same done in Italy and in tory is ‘controlled history,’ as it reflects the interests France, when we traveled through those coun- of chroniclers and other interpreters.”17 Sheldrake tries for pilgrimage and prayer. We found the advises critical historians to “look beyond the explic- same practiced in Africa, Asia, Egypt, Greece, it meaning of texts” and to “note the assumptions or and all the world, wherever the church of bias and, as far as they can, make allowances.”18 With Christ is spread abroad, through several nations this in mind historians can look at the Ecclesiastical and tongues, at one and the same time; except only these and their accomplices in obstinacy, I 12 Ibid. mean the Picts and the Britons, who foolishly, 13 Peter Brown, The Rise of Western Christendom (Oxford: in these two remote islands of the world, and Blackwell, 2003), 351. 14 Corning, The Celtic and Roman Traditions, 69. only in part even of them, oppose all the rest 15 11 Ibid., 70. of the universe. 16 Philip Sheldrake, Spirituality and History (Maryknoll, NY: Orbis Bede also invoked the authority of the decisions of Books, 1995), 19. the Council of Nice as well as the authority of the 17 Ibid., 20; see Handout I.3 “Outline of Lecture on Historical Approaches to Monastic History” by Mary Forman, OSB (Spring 2007). 11 Ibid., III.25. 18 Sheldrake, Spirituality and History, 20.

41 obsculta History and note how Bede’s agenda and sources had annals, oral histories, legends and hagiographies (like influenced and altered his work. Corning points out the Life of Wilfred), and other ecclesiastical histories how Rome’s mission to the Celtic church was aided in an attempt to relay accurate, factual history with by the Frankish Merovingians, yet Bede makes no the unique purpose of edifying and instructing his mention of this.19 Bede’s silence on the Merovingian Latin literate Christian audience. contribution “could reflect the lack of information Mayr-Harting also pays close attention to Bede’s in his sources.”0 At the same time, “Bede may have Ecclesiastical History by giving consideration to the decided not to focus on the Merovingians in order genre of the literature. He recognizes the authentic- to highlight the relationship between the papacy and ity of the work as a product of salvation history by the English Church, something that was important noting its main purposes of edification and promo- in Bede’s own time.”1 By attempting to understand tion of unity in the nation under God and Rome.6 Bede in his own context, historians stand to make Mayr-Harting also brings his readers up to date as to clearer observations and better interpretations when the work’s origins and the era in which it was written, studying his medieval sources. Historians must also paying attention to Bede’s monastic tradition and the bear in mind that Bede’s work is primarily a second- influence that it had over him7 and the eschatologi- ary text and “must be used carefully when analyzing cal beliefs of the early medieval period.28 Mayr-Hart- Celtic-Roman interactions.” The events recalled at ing recognizes the state of the evidence that he ana- the beginning of the Ecclesiastical History took place lyzed by calling to mind the different dating systems over 10 years before St. Augustine’s arrival in Can- that Bede had to consider and also by examining the terburry (AD 597) and Bede’s sources were limited gaps that would have confronted Bede. However, to the accessible, surviving documents and oral tra- Mayr-Harting recognizes enough about Bede and his ditions that were still circulating. environment to make the assertion that as a scholar, Henry Mayr-Harting is a modern historian who Bede would have been well-prepared to handle such has commented on Bede and the Ecclesiastical History obstacles.9 Mayr-Harting also recognizes the rela- in his work The Coming of Christianity to Anglo-Saxon tionships between the Ecclesiastical History and other England. Mayr-Harting possesses the characteristics works popular in Bede’s time, attesting to possible of a well-versed historian due to his use of a vari- influences from people such as Augustine, Gildas, ety of primary and secondary sources. His primary Isidore of Seville, and Orosius.0 methodology uses various primary texts composed The most basic judgment that Mayr-Harting by Bede in an attempt to make an argument related proposes is that Bede’s work was influenced and to Bede’s personality. He supports his argument by characterized by the social and ecclesiastical affairs applying his own research and consulting the opin- of the seventh century. According to Mayr-Harting ions of other scholars related in secondary sources. the purpose of the Ecclesiastical History was to first Mayr-Harting used not only the Ecclesiastical History, instruct the faithful by providing moral examples but also Bede’s grammar books, sermons, and bibli- to imitate and, second, to show that God had man- cal commentaries to help convey the spirituality and dated for the English to be united to him under the overall personality that influenced the way Bede guidance of the Roman church.1 Medieval monks thought and wrote.4 Additionally, Mayr-Harting also were trained to see the spiritual side of things and critiques Bede’s methodology of compiling sources, were able to understand how God operated in the demonstrating why Bede has always been considered daily affairs of the people. Mayr-Harting points out a reliable source of information. He points out how that Bede and his contemporaries were not trained Bede used Roman archives that had been brought to see the cause-and-effect relationships that people to Canterbury, local ecclesiastical and court records, observe today, because in their time things took on special spiritual significance that otherwise would

19 Corning, The Celtic and Roman Traditions, 69. 20 Ibid., 70. 25 Ibid., 45. 21 Ibid., 69. 26 Ibid., 42–43. 22 Ibid., 72. 27 Ibid., 40. 23 Ibid. 28 Ibid., 45. 24 Henry Mayr-Harting, The Coming of Christianity to Anglo- 29 Ibid., 46–47. Saxon England (University Park, PA: The Pennsylvania State 30 Ibid., 44. University Press, 1972), 40. 31 Ibid., 42–43.

42 obsculta not normally have been associated with it.32 For the purpose of introducing Bede and his, Bibliography world, Mayr-Harting’s judgments are sound. His use of primary and secondary sources has led him to Bede. The Ecclesiastical History of the English Nation. Access to all create an accurate and helpful introduction to one five books can be found through this website: http://www. fordham.edu/halsall/basis/bede-book1.html. of the most famous pieces of Anglo-Saxon litera- Brown, Peter. The Rise of Western Christendom. Oxford: Blackwell, ture. His attention to the spirituality and social con- 2003. text which fueled the composition and influenced its Corning, Caitlin. The Celtic and Roman Traditions: Conflict and Con- outcome are impressive considering the numbers of sensus in the Early Medieval Church. New York, NY: Palgrave MacMillian, 2006. historians who study the Middle Ages and attempt Lewry, Osmund. The Theology of History. Notre Dame, IN: Fides to steer clear of anything religious. Mayr-Harting’s Publishers, Inc., 1969. work is well researched and is presented in such a Mayr-Harting, Henry. The Coming of Christianity to Anglo-Saxon manner that both high school and college level stu- England. University Park, PA: Pennsylvania State University dents will find it helpful. Press, 1972. O’Loughlin, Thomas. Celtic Theology. New York, NY: Continuum, The Ecclesiastical History of the English Nation is 2000. certainly one of the greatest examples of the salva- Sheldrake, Philip. Spirituality and History. Maryknoll, NY: Orbis tion history genre that exists from the Middle Ages. Books, 1995. It serves as a window into a far-away era which al- lows us to peer into a world unlike our own. How- ever, Bede would be the first to say that his book was written in order to draw people closer to Christ; this is something that still speaks to us today. Historians can attempt to put together the pieces of Bede’s life and try to decipher why and how he did what he did. What has to be kept in mind is that God was Bede’s reason for everything, whether in school, work, or prayer, all was centered on God. If modern Chris- tians read Bede’s works in that light, it can still be possible to see how his writings can edify and help to inspire us to live truly Christian lives. It might also teach us something about true devotion to God through our everyday lives.

32 Ibid., 48.

43 obsculta List of Contributors

Kristi Bivens is from St. Joseph, Minnesota, and will Gertrudis Lu, OSB, is from Saint Benedict’s Mon- graduate from the School of Theology•Seminary in astery in Taiwan and is pursuing a Master of Arts May 2008 with a Master of Divinity degree. She is a in Theology (Monastic Studies) at the School of 1996 graduate of the College of Saint Benedict. Theology•Seminary.

Allan Bouley, OSB, earned his doctorate from Genevieve L. Mougey is in her second year of Sant’ Anselmo, Rome, in 1966 and began teaching the Master of Divinity program at the School of in the School of Theology•Seminary in 1969. He is Theology•Seminary. She is from North Platte, Ne- the author of From Freedom to Formula: The Evolution braska, and served in parish and campus ministry af- of the Eucharistic Prayer from Oral Improvisation to Writ- ter receiving a degree from the University of Mary in ten Texts, Studies in Christian Antiquary,  1, and the Bismarck, North Dakota. compiler and editor of Catholic Rites Today: Abridged Texts for Students. He will retire from teaching in May Lauren L. Murphy will graduate from the School 2008. of Theology•Seminary in May 2008 with a Master of Arts in Theology (Systematics). She is from Kan- Laura Kelly Fanucci is a 007 Ministry Fellow and sas City, Missouri, and graduated from Benedictine graduate of the University of Notre Dame. She is College in 006 with a degree in English. currently living in Elk River, Minnesota, and is in her second year of the Master of Divinity program. Paul Radkowski is a student in the Master of Arts in Liturgical Studies program. He is from West Mid- John Mark Feilmeyer will be graduating from the dlesex, Pennsylvania, and graduated from the Uni- School of Theology•Seminary in May 2008 with a versity of Notre Dame with a degree in English. Master of Arts in Liturgical Music. He graduated from the Catholic University of America with a degree in Nick Ratkay studied history at Indiana University. music and is from Guthrie Center, Iowa. He is from Niles, Michigan, and will graduate in May 2008 with a Master of Arts in Theology (Church Andrew Gaylord, from St. Paul, Minnesota, will History). graduate from the School of Theology•Seminary in May 2008 with a Master of Arts in Theology (System- Helen Rolfson, OSF, was born on the Feast of St. atics). He graduated from the University of Chicago Francis and entered the Sisters of St. Francis, Roch- in 00. ester, Minnesota, in 196. She earned a doctorate in liturgical textual studies from the Université de Timothy Johnston is a student in the Master of Strasbourg, France, in 1972, and in the 1980s began Arts in Liturgical Studies program. He is from Old studying and translating the works of Flemish spiri- Mines, Missouri, and a graduate of Quincy Univer- tual writers. sity where he studied music education and voice. Jeremy Schwager earned his Bachelors degree from Kendall A. Ketterlin is a second year student in the Saint John Vianney Seminary. He is from Boise, Ida- Master of Arts in Pastoral Ministry program and is ho, and is a first-year student in the Master of Arts from Columbia, Missouri. He graduated from the in Theology (Spirituality) program. University of Missouri in 004 with a Bachelors in Political Science. Shawa Gosbert F., OSB, is a Benedictine priest from Songea, Tanzania. He is in his second year of Judy Kniss is a student in the Master of Arts in Li- the Master of Arts in Pastoral Ministry program. turgical Music program. She is from Cuyahoga Falls, Ohio, and a graduate of Bowling Green State Uni- versity.

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